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ESSAYS 


1 /fL0lsU>£<^7         OK   THE        {J^-'j/ 


TRUTH 


OF  THE  C_— -/*"- 


Christian  Religion  \ 


Bt  the  Rev.  William  Beauchamp. 


C*«m<r  mnd  see, 

PHILIP. 


©3 


MARIETTA: 
PRINTED  FOR  THE  AUTHOR 

3r  JOSEPH  ISRAEL, 

Hilt 


District  or  Ohio  to  wit  : 

BE  IT  REMEMBERED,  That  on  the  twenty- 
sixth  day  of  September,  in  the  thirty-sixth  year  of 
the  Independence  of  the  United  States  of  America 
James  Quinn  of  the  said  district,  hath  deposited  in 
this  office,  the  title  of  a  Book,  the  right  whereof 
he  claims  as  proprietor,  in  the  words  following,  to 
wit : 

"  Essays  on  the  Truth  of  the  Christian  Religion. 
"By  the  Rev.  William  Beauchamp. 
"Come  and  see. 

PHILIP." 

In  conformity  to  the  act  of  the  Congress  of  the 
United  States,  entitled  "an  act  for  the  encourage- 
ment of  learning,  by  securing  the  copies  of  Maps, 
Charts,  and  Books,  to  the  authors,  and  proprietors 
of  such  copies,  during  the  times  therein  mention- 
ed "  And  also,  to  an  act  entitled  «  An  act  supple* 
mentary  to  an  act,  entitled  an  act  for  the  encour- 
agement of  learning,  by  securing  the  copies  of 
Maps,  Charts,  and  Books  to  the  authors  and  pro- 
prietors of  such  copies,  during  the  times  therein 
mentioned.  And  extending  the  benefits  thereof  to 
the  arts  of  designing,  engraving,  and  etching  histo- 
rical, and  other  prints. 

ANGUS  LEWIS  LANGHAM, 

Clerk  of  the  district  of  Ohio. 


\   Y 


3 


PREFACE. 

THE  Truth  of  the  Christian  Religion,  from  its 
infinite  importance,  demands  the  serious  &  candid 
attention  of  every  man.  For  the  happiness  of  this 
life,  and  the  interests  of  the  life  to  come,  of  an  in- 
conceivable extent  and  boundless  duration,  are  in- 
timately connected  with  this  Truth,  and  depend  on 
our  receiving  it,  so  as  to  love  and  practise  right* 
eousness. 

At  a  time  like  this,  when  the  principles  of  depra- 
vity operate  with  so  much  violence,  as  to  throw 
the  world  into  a  state  of  high  fermentaiion  ;  when 
the  scum  of  human  society,  and  the  dregs  of  cor- 
ruption, are  thrown  up  to  public  view  ;  when  the 
sense  of  moral  rectitude  is  so  lost,  that  even  this 
scum  and  these  dregs,  instead  of  being  seen  with 
abhorrence,  have  become  objects  of  public  admira- 
tion ;  when  so  many  false  doctrines  are  advanced, 
and  infidelity,  libertinism,  vice  and  impiety  make 
such  a  bold  stand  against  truth  and  righteousness  ; 
when  the  judgments  of  God  are  collecting  from 
almost  every  quarter,  and  bursting  on  the  earth  in 
almost  every  direction  ;  when  the  last  plagues  de- 
signed to  exterminate  the  mystery  ofiniquit^  ar« 


poured  out;  when  revolutions,  greater  than  have 
ever  taken  place  in  the  world,  are  apparently  at 
hand;  at  a  time  like  this,  how  recessary  the  study 
of  the  Christian  Religion  1  Danger  seems  increas- 
ing every  moment:  caution  should  keep  pace  with 
it.  But  whence,  in  this  eventful  day,  can  we  draw 
the  principles  of  caution,  of  prudence  and  wisdom, 
if  not  from  the  Gospel  of  Jesus  Christ  ?  And  can 
we  with  diligence  .seek  these  principles,  and  with 
confidence  exercise  them,  unless  we  have  firm  faitl* 
in  the  Truth  of  ©ur  Holy  Religion  ? 

The  author  of  these  Essays,  impressed  with  these 
iJeas,  has  employed  some  of  his  spare  hours,  in 
commiting  a  few  thoughts  to  paper  on  this  sub- 
ject. He  has  attempted  to  show — that  objections 
against  Revelation  in  general,  are  groundless — that 
Christianity  contains  nothing  contrary  to  the  nature 
of  God — that  it  is  impressed  with  the  Divine  char- 
acter— That  external  evidences  of  an  incontrovert- 
able  nature  demonstrate  ict  truth— and  that  these 
evidences  are  so  handed  down  to  us,  as  to  exclude 
the  possibility  of  deception. 

In  the  execution  of  this  work  he  has  endeavor- 
ed to  be  brief  and  perspicuous  ;  being  fully  per- 
suaded that  a  few  good  arguments,  placed  in  proper 
light,  are  sufficient  to  produce  conviction,  and  gen- 
erally with  more  facility  and  certaii.ty,  ihan  a  mul- 
titude of  arguments,  among  which,  if  free  from 
confusion,  there  will  necessarily  be  some  of  imcoQ- 


c  m  i 

siderable  weight.  Whether  these  Essays  are  cal- 
culated to  meet  the  approbation  of  the  public,  ami 
please  and  profit  the  reader,  is  a  qcrestioti  which 
does  not  fall  within  his  provir.ee  to  decide.  lie  is  far 
from  thinking  that  they  are  free  from  imperfections. 
However,  he  is  persuaded  that  their  imperfections 
are  not  so  great  and  numerous,  as  to  render  them 
useless.  He  humbly  hopes  that  they  will  advance 
the  glory  of  God,  in  promoting  the  salvation  of 
some  of  his  fellow  beings.  This  is  his  great  de- 
sire ;  and  if  this  should  be  effected,  in  some  good 
degree  by  these  Essays,  the  purpose  of  giving  them 
publicity  will  be  accomplished. 

He  would  avail  himself  of  this  opportunity  of  ac- 
knowledging his  obligations  to  those  of  his  friends, 
who  have  given  him  assistance  in  this  work.  They 
are  requested  to  receive  them  through  this  chan- 
nel, as  though  they  had  been  made  in  person* 


ESSAY  I. 


The  Importance  of  understanding  the  Evidences  of 
Christianity. 

CHRISTIANITY  is  of  the  highest  moment  to 
man,  with  respect  to  his  present  and  future  state. 
By  the  truth  and  moral  excellence  of 'us  doctrines, 
it  is  adapted  to  enlighten  the  understanding,  and 
purify  the  heart.  The  intellectual  powers  of  maB, 
illuminated  by  its  radiance,  are  enlarged,  and  ena- 
bled to  form  just  and  grand  ideas  of  God  and  his 
works.  Error  and  ignorance  are  dispersed  before 
ir  ;  truth  appears  in  a  pleasing  light  ;  and  knowl- 
edge and  wisdom  flourish  under  its  happy  influ- 
ence. The  awful  sanctions  with  which  it  is  arm- 
ed, put  a  powerful  check  on  the  violence  of  pas- 
sion, and  raise  a  strong  barrier  against  vice.  Soft- 
ening the  rugged  and  savage  nature  of  man,  it 
polishes  not  only  his  exterior,  but  his  very  heart, 
and  gives  him  the  best  qualifications  for  intercourse 
with  human  society.  By  considerations  of  ever- 
lasting weight,  it  inclines  his  soul  to  faithfulness 
in  discharge  of  duty.  It  powerfully  inspires  sen- 
timents of  dignity,  firmness,  justice,  moderation, 
benevolence,  and  generosily;  and  through  super- 
natural aid  it  enables  him  to  resist,  in  full  confi- 
dence cf  success,    every  temptation  to  evil,  and  to 


[  •  J 

form  dispositions  of  virtue  and  piety — habits  of 
mind  worthy  of  his  high  destination. 

The  Christian  Religion,  which  has  such  a  pow- 
erful and  happy  influence  on  the  minds  and  pas- 
sions of  mankind,  must  be  properly  calculated  to 
meliorate  the  circumstances  of  human  society,  to 
establish  order  and  harmony,  and  to  promote  both 
private  and  public  happiness.  Therefore  our  Ho- 
ly Religion,  when  considered  in  relation  to  this 
life  only,  is  incalculably  valuable. 

But  if  it  is  valuable  en  account  of  its  influence- 
on  this  life,  it  is  infinitely  more  so,  as  it  influences, 
our  destiny  in  the  life  to  com*.  By  breathing  its 
pure  and  generous  spirit  into  our  hearts,  it  not  on- 
ly qualifies  us  for  our  present  mode  of  existence,, 
but  it  prepares  us  for  the  happy  and  glorious  soci* 
«ty  ofsaints  and  angels. 

It  is  therefore  indisputable,  that  a  knowledge  of 
the  Truth  of  Christianity,  is  an  acquisition  of  infi- 
nite vuluc  ;  and  that  an  impression  of  this  Truth 
made  on  the  mind  in  early  life  j  must  be  attended 
with  the  best  of  consequences. 

Such  an  impression  would  hardly  fail  to  pro- 
duce the  happiest  effects.  Its  direct  tendency- 
would  be  to  give  the  passions  of  the  heart  a  sacred 
bias,  a  divine  inclination  to  virtue;  to  give  in  the 
days  of  prosperity,  a  joyful  sobriety,  and  in  the 
y*a'-s  of  adversity,  fortitude  and  dignity  ;  to  season 
the  whole  Ufa  with  a  divine   &avo\u>by  putting  the 


[     9      ] 

soul  in*  possession  of  a  heavenly  nature,  and  by 
giving-  it  resignation  to  providence  in  all  things  \ 
and  to  afford  peace  and  consolation  in  the  hour  of 
death  enabling  the  soul  to  enter  eternity  with  a 
confidence  unshaken,  and  a  hope  full  of  glory.  A 
knowledge  of  the  evidences  of  the  Christian  Reli- 
gion, qualifies  us  to  be  useful  to  society,  to  be  use- 
ful to  the  Church,  to  defend  the  Religion  of  the 
Holy  Jesus,  against  the  attacks  of  infidelity  and 
libertinism,  not  with  the  weapons  of  error,  but  with 
the  invincible  arms   of  truth. 

The  importance  of  understanding  these  eviden- 
ces, is  no  less  obvious  from  the  evils  arising  from 
ignorance,  with  respect  to  the  Truth  of  the  Chris- 
tian Religion.  How  often  has  Christianity  a  friend- 
without  an  advocate  able  to  defend  her!  How  ma- 
ny real  Christains  are  not  able  to  giye  the  grounds 
of  the  Truth — the  reasons  of  the  Faith — the  evi- 
dences of  the  authenticity  of  the  Gospel  1 

But  let  us  consider  this  ignorance,  as  it  affects  the 
Christian  world  in  general.  The  natural  tendency 
of  this  ignorance,  is  to  disregard  a  future  state.  No 
doubt  a  variety  of  causes  combine  to  produce  such. 
a  disregard  j  but  the  want  of  a  lively  and  rational 
faith  in  the  Truth  of  the  Christian  Religion,  is  first 
among  those  causes.  Can  it  be  expected,  that  me.V 
will  concern  themselves  about  another  life,  when 
they  have  not  faith  in  the  doctrines  waich  relate  l© 
it  \  Not  a  great  many,  it  is  true,  prof«ss  infidelity; 
A3 


[   10  ] 

But  can  we  believe  that  all  who  give  their  assent  to 
Christianity,  have  faith  in  its  truth  ?  They  are  ev- 
idently ignorant  of  its  doctrines,  and  the  argu- 
ments which  establish  its  divinity:  and  faith  is  not 
the  offspring  of  ignorance,  but  a  rational  and  live- 
ly conviction  arising  from  evidence  impartially 
applied  to  the  mind. 

Hence  it  is,  that  we  are  generally  so  much  more 
affected  with  the  gross  objects  of  sense,  than  with 
the  pure  and  spiritual  doctrines  of  the  GDspel.— 
Neither  the  acquisition  of  christian  knowledgo 
nor  the  practice  of  christian  virtues,  is  our  favour- 
ite and  fashionable  pursuit.  Worldly  pleasures, 
riches,  and  honors  make  deep  and  lasting  impres- 
sions on  our  hearts;  and,  yielding  reason  to  the 
blind  impulse  of  passion  inflamed  with  these  ob?. 
jects,  we  engage  in  worldly  pursuits  with  an  ardor 
worthy  of  better  things.  Thus  we  labor  for  the 
trifles  of  a  day — and  neglect  the  concerns  of  eter- 
nity 1  If  we  do  not  pass  the  Gospel  by  with  ©pen 
contempt,  we  seem  to  compliment  it  only  as  a  sys- 
tem of  great  excellence,  without  troubling  our- 
selves further  about  it. 

Were  an  inhabitant  of  seme  celestial  region, 
who  is  unacquainted  with  the  history  of  mankind, 
^introduced  into  human  society,  and  informed,  that 
they  had  received  a  Religion  from  heaven  so  high- 
ly interesting,  that  their  eternal  destiny  is  to  turn 
on  their  understanding  its  .doctrines,  and  obeying- 


[  '1  ] 

hs  precepts  ;  he  would  undoubtedly  expect  to  find 
everyone  of  them  engaged,  w  ith  all  possible  atten- 
tion and  assiduity,  in  the  study  and  practice  of  this 
Religion.  But  with  what  astonishment  would  he  be 
filled,  when  on  examination  he  should  discover, 
that  such  study  and  practice  make  no  part  of  the 
plans  of  life  adopted  by  the  majority  of  mankind  ! 
What  horror,  mingled  with  indignation  and  pity, 
would  he  feel  on  beholding  reasonable  beings,  des- 
tined to  everlasting  existence,  entirely  devoted  to 
the  little  concerns  of  a  momentary  life — at  the  ex- 
pense of  eternal  interests  !  And  how  would  his 
astonishment  and  horror  increase  from  perceiving, 
that  these  heirs  of  immortality,  by  neglecting  Re- 
ligion, risk.not  only  life  everlasting,  but  also  the 
reasonable  happiness  of  their  present  existence, 
since  the  enjoyment  of  this  life  is  best  secured  by 
a  proper  regard  to  a  future  state  ! 

He  would  readily  perce>ve,  that  though  power- 
fully pressed  to  look  forward  to  a  better  world,  by 
the  force  of  innumerable  evils,  and  an  inherent  love 
of  existence,  we  apparently  confine  cur  wishes  and 
hopes  within  the  narrow  compass  of  a  life  of  three 
score  and  ten  years  ;  that  we  thirst  after  happiness 
with  an  intense  desire,  and  yet  manifest,  by  our 
opposition  to  the  Gospel,  that  we  are  greedy  of 
misery  and  destruction  ,  and  that  sve  madly 
sume,  that  we  may  frith  impunity  trans  rcss  the 
laws  of  our  Maker,  despise    the  mcrj;  ofc 


E    "  J 

deemer,  and   with  an  arm  of  flesh  successfully  op- 
pose Almighty  God  ! 

He  would,  indeed,  find  something  +©  mitigate 
his  indignation  and  horror,  in  contemplating  those 
noble  few  who  dare  to  be  good — who  through  firtA 
faith  in  the  doctrines  of  Revelation,  stem  the  tor- 
rent of  corruption,  and  take  the  kingdom  of  heav- 
en by  force.  For  although  inattention  to  Religion 
is  very  general,  yet  it  is  not  universal.  There 
is,  it  is  hoped,  especially  i^he  United  States  of 
America,  a  goodly  number,  who  deliberately 
choose  to  be  genuine  Christians  in  faith  and  prac- 
tice. 

From  these  considerations  it  seems  necessary, 
that  the  friends  of  Christianity  should  manifest 
themselves  friends  of  mankind,  by  zealously  dis- 
seminating the  truths  of  our  Holy  Religion,  and 
especially  the  evidences  of  its  Divine  origin- 


ESSAY  II. 

The  Possibility  of  Revelation. 

BEFORE  we  particularly  enter  on  the  conside- 
ration of  the  Christian  Religion,  it  will  be  neces- 
sary to  offer  some  observations,  calculated  to  obvi- 
ate objections  against  Revelation  in  general — to. 
excite  a  spirit  q£  enquiry,  by  discovering   the  ne« 


[   13] 

cessity  of  caution  in  the  examination  of  Religion 
claiming  Divine  authority — to  place  the  subject  on 
proper  ground,  and  io  state  a  few  Rules  by  which 
we  may  judge  of  the  Truth  of  revealed  Religion. 

To  obviate  objections  against  Revelation  in  gen- 
eral, we  shall  endeavor  to  show — that  the  Revela- 
tion of  the  will  of  God  to  man  is  poss'-ble — tlr.it  it 
is  necessary — that  it  is  not  derogatory  to  the  glory 
of  God — and  that  it  is  highly  probable  ,that  God 
would  give  such  a  blessing, to  mankind1. 

We  come  then  immediately  to  consider  the  pos- 
sibility of  Revelation.  The  Revelation  of  the  will 
of  God  to  man,  must  have  for  its  end,  the  glory  of 
God  in  the  salvation  ©f  mankind. 

The  possibility  of  sucL  a  Revelation  admits  of 
the  most  positive  proof.  Man  has  capacity  to  re- 
ceive it.  God  has  power  to  give  it.  To  deny  the 
first  of  these  positions  would  be  absurd;  and  to 
deny  the  second  would  be  blasphemous.  Yet  it  is 
plain,  that  every  objection  against  the  possibility 
of  Revelation,  must  be  grounded  on  the  denial  of 
one  of  them. 

It  is  evident  that  man,  under  the  influence  of 
the  Holy  Spirit,  without  suffering  any  violence  in 
the  physical  constitution  of  his  nature,  can  receive 
a  Revelation  from  God.  For  such  a  Revelation 
coming  from  a  being  of  infinite  goodness  and  wis- 
dom, must  contain  truths  and  obligations  adapted 
to  the  powers  of  whuman  nature.     Beiiag  the  will 


[  1*] 

erf  God  concerning  man,  it  must  be  obiigtory  on. 
him;  and  therefore  possible  to  him.  For  nothing 
impossible  to  man,  can  be  obligatory  on  him,  ei- 
ther as  a  principle  of  faith,  or  a  rule  of  practice. 

By  all  those  who  acknowledge  the  existence 
and  attributes  of  Deity,  the  possibility  of  Revela- 
tion, as  it  respects  the  power  of  God,  will  not  be 
denied.  Men,  who  are  absolutely  dependent  and 
very  imperfect  beings,  can  communicate  their 
sentiments  to  each  other.  The  supposition  that 
God,  who  has  an  immediate  access  to  all  spiritual 
beings,  or  more  properly,  who  is  essentially  pre- 
sent with  them  .  through  every  moment  of  their 
existence,  cannot  give  a  Revelation  of  his  will  to 
man,  is  so  absurd  and  blasphemous,  as  hardly  ta 
enter  the  wildest  imagination.  For  it  would  fol-< 
low,  that  the  God  of  infinite  power  and  wisdom, 
who  gave  being  to  the  beautiful  and  stupendous 
system  of  nature,  is  circumscribed  by  bounds  ex- 
tremely narrow  ;  and  that  man,  an  effect  of  Divine 
power,  is  greater  than  the  cause  which  gave  him 
existence  !  Dreadful  blasphemy  !  we  turn  from 
it  with  abhorrence.  Atheists  who  have  renoun- 
ced their  reason  to  deny  the  existence  of  their 
Maker,  may  also  deny  the  possibility  of  Revela- 
tion. 

But  thanks  be  unto  God,  we  have  not  to  deal 
with  many  men  of  such  character.  Atheism  is  too 
absurd  to   show  its  head  in  our  day  5  and  all,  it  is. 


[    15   J 
apprehended,  will  acknowledge  the  possibility  of 
Revelation. 


ESSAY  III. 

f"' 

The  Necessity  of  Revelation. 

THE  inability  of  human  reason  to  form  a  perfect 
system  of  Religion,  and  to  enforce  known  obliga- 
tion by  proper  sanctions  ;  and  the  condition  of  man 
as  a  sinner,  which  renders  the  knowledge  of  natu- 
ral law  insufficient  for  him,  strongly  argue  the  ne- 
cessity of  Revelation.. 

But  lest  any  should  mistake  our  meaning,  it  may; 
be  proper  to  remark,  that  we  do  not  mean  by  the 
necessity  of  Revelation,  that  salvation  without  it  is 
utterly  impossible.  Nor  do  we  mean,  that  God  is 
under  necessity  of  revealing  his  will  to  mankind. 
Necessity  has  nothing  to  do  with  the  actions  of  the 
Divine  Being.  But  we  mean,  that  the  condition  of 
human  nature  since  the  fall,  requires  Revelation — 
that  it  must  be  highly  useful  to  mankind,  so  much 
so,  that  salvation  without  it,  though  possible,  must 
be  very  difficult. 

Revelation  is  necessary  with  respect  both  to  the 
principles  of  faith,  and  the  rules  of  morality.— 
This  is  evident  from  a  number  of  arguments, 


[   'S3 

Unprejudiced  reason  will  at  once  discern,  in  its 
own  inability  to  form  a  perfect  system  of  Religion, 
the  necessity  of  a  Revelation  from  heaven,  Tie 
imbecility  of  human  reason,  when  applied  to  the 
discovery  of  religious  truth  and  moral  obligation, 
has  been  acknowledged  in  all  ages  of  the  world, 
even  by  those  who  possessed  the  strongest  powers 
of  mind. 

Indeed,  we  do  not  doubt,  that  on  all  the  works 
of  creation  remaining  in  their  original  state,  the 
Divine  character  is  gloriously  impressed.  Even 
in  this  world,  where  the  disorder  arising  from  the 
fall  of  man  greatly  defaces  this  impression,  there 
stiff  remain  many  traits  of  the  glory  of  God.  Were 
this  disorder  removed,  and  the  world  restored  to 
that  state  of  perfection,  in  which  it  came  from  the 
hand  of  the  Creator;  were  the  intellectual  and 
moral  powers  of  human  nature  elevated  from  the 
depravity  and  degradation,  which  they  have  suffered 
by  the  influence  of  moral  and  physical  evil,  to  pri- 
meval purity  and  strength  ;  then,  it  is  highly  pro- 
bable,  man  might  ascertain,  with  great  precision, 
the  obligations  of  natural  law.  In  such  circum- 
stances he  would  not  need  supernatural  assistance. 
But  in  existing  circumstances,  where  man,  weaken- 
ed in  his  intellectual  constitution,  biassed  by  the 
misrule  of  passion,  and  perplexed  with  the  mixed 
state  of  good  and  evil,  meets  with  a  thousand  im- 
pediments in  searching  after  truth,   it  is  not  to  b* 


[ir  J. 

supposed,  that  from  the  mere  dictates  of  reason,  tho 
obligations  of  natural  law  can  be  universally  and 
certainly  known. 

This  is  not  mere  speculation  ;  it  is  a  matter  of 
fact.  It  is  capable  of  direct  proof  from  the  history 
of  mankind,  in  all  ages  of  the  world.  In  the  por- 
traits of  ancient  and  modern  heathens,  which  arc 
faithfully  drawn  by  history,  reason  is  exhibited  in  a 
state  of  deplorable  weakness,  with  respect  to  the- 
discorcry  of  religious  and  moral  truth.  In  the  re- 
ligious systems  of  the  pagans,  there  are,  indeed, 
many  glorious  and  important  truths.  But  they  are 
so  distorted  by  error  and  superstition,  that  instead 
©f  appearing  in  the  lovely  form  of  intellectual  and 
moral  beauty,  they  seem  more  like  hydras,  mon- 
sters with  many  heads,  disproportionate  and  terri- 
ble !  What  confusion,  absurdity,  and  contradiction, 
do  we  find  in  their  ideas  of  God  ;  of  creation  and 
Providence;  of  man  and  his  duties  ;  of  his  designa- 
tion, and  the  duration  of  his  existence  ;  of  human 
happiness,  and  the  means  of  obtaining  and  secur- 
ing it !  The  general  traits  of  their  charec^er  were 
strongly  marked,  with  gross  ignorance,  and  oarba- 
rious  and  shocking  superstition.  In  the  heathen 
•words  none  could  boast  of  genius,  and  the  cultiva- 
tion of  reason  with  more  propriety,  than  ancient 
Greece  and  Rome;  and  yet  the  greatest  of  their 
philosophers  were  not  able  to  form  a  consistent 
system  of  morality  and  Religion.. 


[    IS'  ] 

The  truth  is,  the  bulk  of  mankind  unilluminated 
with  the  beams  of  the  Gospel,  have  been  involved 
in  great  darkness  ;  and  even  those  who  by  their 
uncommon  genius,  and  their  close  application  to 
the  study  of  nature,  have  elevated  themselves  to- 
eminence  as  philosophers,  have  never  been  able  to 
rise  entirely  above  the  shades  of  ignorance:  they 
have  still  been  surrounded  by  the  mists  of  erroiy 
Which  nothing  but  Revelation  can  dissipate. 

Here  it  is  proper  to  remark,  that  the  heathen  phi- 
losophers, whose  moral  and  religious  institutions 
were  freest  from  error,  received,  it  is  highly  pro- 
bable, the  best  of  their  doctrines  from  Revelation, 
itself. 

The  great  principles  of  Religion  revealed  to  the 
Patriarchs,  must  have  been  communicated,  in  some 
degree,  to  all  the  ancient  nations  of  the  earth.  This 
is  so  natural,  that  the  charge  of  fallacy  can  hardly. 
He  against  it.  The  ideas  of  men  on  subjects  of  far 
less  importance  than  that  of  Religion,  bear  a  very 
great  resemblance  to  those  of  their  ancestors.  It. 
would  be  preposterous  indeed,  to  suppose  that  the 
ancient  nations  of  the  earth,  originating  from  the 
family  of  Noah,  would  not  retain,  for  several  ages 
succeeding  the  flood,  some  .of  the  principal  doc- 
trines of  that  great  Patriarch.  It  may  therefore 
be  expected,  that  the  further  we  follow  history 
back  into  antiquity,  and  the  nearer  we  approach  to 
the  Nocvian  aee,  the  clearer  will  the  traces  of  these 


[    19    1 

doctrines  appear.     Should  we  not  be  disappointed 
in  this   expectation,    it    will    affords    considerable 
probability,  that  many  of  the  best     religious    ideas 
of   the  heathens  were  derived  from  the  Patriarchs* 
Many  of  the  learned  assure  us  that  this  is    a  fact. 

Confucius  the  famous  Chinese  philosopher,  drew 
his  lessons  of  moral  philosophy  from  ancient  max- 
ims. He  seemed  to  think,  that  a  better  system  of 
morality  and  Religion  existed  in  the  west,  whence 
he  probably  thought  his  maxims  of  wisdom  origin- 
ated; or  that  a  source  of  religious  information  would 
be  opened  there.  For  he  frequently  said,  "  It  is  in 
the  west  where  the  true  saints  is  found."* 
f  Zoroaster  his  cotemporary,  the  Persian  philoso- 
pher, who  taught,  it  seems,  the  best  theology  ever 
known  among  the  heathens,  derived  a  great  part  of 
his  doctrines,  according  to  respectable  authority, 
from  the  Law  of  Moses.  With  this  he  become 
acquainted  among  the  captive  Jews  in  Babylon. t 

The  imbecility  of  human  reason  is  no  less  con- 
spicuous, when  we  consider  it  as  enforcing  obe- 
dience to  know  obligations  of  natural  law.  For 
that  uncertainty  respecting  many  important  reli- 
gious truths,  in  which  reason  l«ft  the  heathens, 
must  necessarily  have  precluded  the  possibility  of 
proper  sanctions  to  enforce  those  obligations,  which 
were  in  some  degree  known  by  them.     The  sane- 

*Pciine's  Geography* 
\Pridcav.x. 


[10  J 

tiens  of  Religion  proper  to  enforce  obedience  tcr 
its  precepts,  are  predicated  on  a  future  state.  But 
to  the  heathens  a  future  state  was  yery  uncertain  ; 
therefore  the  sanctions  of  Religion  to  them  must 
have  been  proportionably  uncertain  and  weak. 

Accordingly  we  find,  the  most  shocking 
picture  of  human  depravity,  in  the  history 
©f  the  heathen  world.  Both  sacred  and  pro- 
fane writers  bear  testimony  to  this  depravity.  In 
consulting  them,  we  behold  the  heathen  nations, 
ancient  and  modern,  barbarous  and  civilized,  borne 
away  by  an  inundation  of  corruption  ;  by  impiety 
of  an  infernal  nature,  and  by  vices  too  atrocious 
and  dreadful  to  be  named.  Astonishment  seizes 
us ;  our  blood  chills  in  our  veins ;  and  from  the 
view  we  turn  away  with  the  utmost  abhorrence  ! 

With  regard  to  Religion,  where  is  the  boasted 
power  of  reason  ?  How  unable  to  form  a  perfect 
system  ot  Religion  i  how  unable  to  enforce  her 
own  precepts  !  She  falls  before  the  violence  of  pas- 
sion ;  and  her  idolizers,  covered  with  shame,  are 
precipitated  into  the  whirlpool  of  corruption  and 
misery!  ^§#- 

However,  let  us  not  carry  the  weakness  of  hu- 
man reason,  beyond  the  bounds  of  propriety  and 
truth.  Reason  is  a  noble  faculty  ;  and  though  in- 
capable, in  any  combination  of  religious  and  moral 
principles  possible  to  it,  of  forming  a  body  of  di- 
vinity full,  consistent,  and  free   from  error,  or  pi 


r  3i  | 

enforcing;  obedience  by  arming  moral  obligation 
■with  proper  sanctions  ;  yet  it  certainly  can  ascertain 
some  important  truths  respecting  God  and  his 
works,  and  can  offer  some  motives  to  induce  man 
to  discharge  the  duties  known  to  be  obligatory  on 
him.  And  here,  without  entering  into  detail  on 
this  subject,  let  it  suffice  to  state,  that  although 
the  necessity  of  Revelation  is  evident  from  the 
weakness  of  reason;  yet  this  weakness,  how  great 
soever,  cannot  exclude  the  heathens  from  the  pos- 
sibility of  salvation.  For  such  an  exclusion  is  de- 
rogatory to  the  glory  of  the  Divine  character,  and 
contrary  to  what  we  esteem  Revelation  itself, 
which  declares,  that  "the  grace  of  God  hath  ap- 
peared unto  all  men."  Such  among  them  as  sub- 
mit to  the  moral  influence  of  this  grace,  apply 
themseives  to  the  study  of  nature,  and  walk  ac- 
cording to  the  light  which  reason  receives  from 
it,  will,  no  doubt,  meet  the  approbation  of  their 
Maker,  and  through  the  richness  of  free  grace, 
enjoy  eternal  life.  "  They  shall  come  from  the 
east,  and  from  the  west,  and  from  the  north,  and 
from  the  south,  and  shall  sit  down  in  the  kingdom 
of  God."  ;j0  _ 

But  we  return  to  our  subject,  tho  necessity  of 
Revelation.  If  a  perfect  knowledge  of  natural 
law  were  attainable  by  all  men  ;  would  Revelatio* 
then  be  unnecessary  ?  Natural  law,  it  is  reasona- 
ble to  believe,  must  bt  suited  to  the  condition  of 


[22] 

innocent  and  happy  beings.  Can  it  then  be  suited 
to  the  condition  of  Fallen  man,  guilty  and  condem- 
ned ?  It  may  be  questioned  with  much  apparent 
reason,  whether  natural  law  could  give  possitive 
decisions  on  several  subjects,  which  are  now  of  the 
highest  consideration  to  man.  For  instance  :  what 
positive  decisions  could  it  give  on  the  subject  of 
the  immortality  of  the  soul,  or  that  of  pardon  of 
sins  i  That  it  gave  man  in  a  state  of  innocence,  an 
undoubted  assurance  of  immortality,  is  reasonable 
to  believe.  But  what  positive  assurance  of  immor- 
tality can  he  have  from  a  law,  which  he  has  viola- 
ted, and  under  the  curse  of  which  he  is  to  suffer 
death  ?  Or  from  such  a  law,  in  such  circumstances, 
what  certain  information  respecting  pardon  of  sin? 
From  the  whole  it  appears  evident,  that  human 
reason  is  weak,  and  unable  to  frame  a  perfect  sys- 
tem of  Religion  ;  that  natural  law  if  perfectly  known, 
would  not  be  adapted  to  the  condition  of  mankind  ; 
and  that  therefore  a  Revelation  from  Heaven  is  ne- 
cessary. 


ESSAY  IV. 

Revelation  is  not  derogatory  to  the  glory  of  God. 

IT  may  be  laid  down  as  an  incontestable  proposi- 
tion, that  whatever  is  not  contrary  to  the  attributes 


[23   ] 

cfGod,  is  not  derogatory  to  his  priory.  For  the 
glory  of  God  is  the  resplendent  lustre  of  his  per- 
fections. It  is  therefore  altogether  inconceivable 
in  what  respect  any  thing,  nut  repugnant  to  the  at- 
tributes of  Deity,  can  derogate  from  the  glory  of 
the  Holy  One. 

If  we  candidly  examine  the  subject  before  us,  in 
the  light  of  this  truth,  we  shall  clearly  discover,  that 
a  Revelation  of  the  will  of  God  to  man,  cannot  be 
derogatory  to  the  Divine  glory.  Far  it  will  plainly 
appear,  that  it  is  impossible  to  produce  the  least 
degree  of  evidence,  that  such  a  Revelation  would 
be  contrary  to  any  of  the  attributes  of  God. 

What  evidence  is  it  possible  to  produce,  that  a 
Revelation  of  the  will  of  God,\voukl  be  contrary  to 
he  attributes  of  Deity  ? — to  the  holiness  of  God  ? — 
to  the  wisdom  of  God  ? — to  the  majesty  of  God  ? 

Revelation  to  be  contrary  to  the  holiness  of  God, 
must  have  the  nature  of  moral  evil ;  but.  a  Revela 
tion  from  heaven,  being  the  will  of  God  concern, 
ing  man,  cannot  have  the  nature  of  moral  evil; 
therefore  such  a  Revelation  cannot  be  contrary  to 
the  holiness  of  God.  Whatever  would  be  contain- 
ed in  it,  could  not  be  inconsistent  with  the  highest 
degree  of  holiness  ;  because  its  source  is  infinitely 
and  unchangeably  holy. 

But  here  it  may  be  urged,  "that  it  is  not  what  Re- 
velation would  contain,  were  it  given,  but  the  act 
of  communicating  it  to  man,  which  would  have  the 
at  ure  of  moral  evil." 


Ts  this  charge  of  moral  evil,  grounded  on  th* 
natural  constitution  of  the  human  soul,  or  on  guilt 
and  depravity  contracted  by  violations  of  the  law  of 
God  ?  We  presume  it  is  not  grounded  on  the  na- 
tural constitution  of  the  human  soul  j  because  it 
seems  impossible  to  conceive,  how  moral  evil  caa 
exist  in  the  act  of  communicating  the  will  of  God 
{O  a  being  possessing  the  intellectual  and  moral 
powers  which  exist  in  man.  The  only  ground  on 
which  it  can  be  supposed  to  rest,  with  any  degree 
of  plausibility,  is  the  guilt  and  depravity  of  human 
nature. 

The  nature  of  God  is,  indeed,  infinitely  opposed 
to  sin.  The  rebellion  of  man  is  daring  ;  his  guilt 
enormous ;  and  his  depravity  dreadful.  But  will 
It  therefore  follow,  that  a  communication  of  the  will 
of  God  to  man,  must  have  tke  nature  of  moral  evil  ? 
If  so,  our  condition  is  deplorable  beyond  all  con- 
ception. For  if  the  will  of  God  cannot  be  revealed 
to  us,  because  the  act  of  revealing  it  would  be 
morally  evil,  it  is  then  absolutely  impossible,  that 
any  communication  of  mercy  can  be  made  to  us, 
for  every  such  communication  must  have  the  na- 
ture of  moral  evil  equally  with  a  Revelation  of  the 
will  of  God  : — our  sins  cannot  be  forgiven  ;  our 
souls  cannot  be  restored  to  moral  excellence;  and 
therefore  our  destruction  must  be  inevitable  [ 
Hopeless  beings  !  to  what  a  dreadful  point  of  des. 
peration  are   we  driven  by  this  conclusion  i    Ng 


£23   ] 

prospect  before  us,  but  that  of  ruin  and  horror  : 
nothing  but  everlasting  destruction  from  the  pre- 
sence of  the  Lord,  and  from  the  glory  of  his  power  ! 
Mercy  forbid  it  ! 

When  we  contemplate  the  Father  of  eternity,  a3 
we  approach  an  object   awfully   glorious    and    infi- 
nitely mysterious,  modesty  and  humility  are  high- 
ly becoming  us.     In  the  presence  of  such  a  Being, 
dreadfully  luminous  with  the  rays  of  majesty,    to 
confess  our  imperfection,  to  acknowledge  we  cannot 
comprehend  the  nature  ofGed,  is  both  our  wisdom 
and  glory.  Although  it  is  evident  from  this  consider- 
ation, that  rash  decisions  respecting  the  perfections 
ofDeity,  are  very  unseemly  in  the  mouths  of  mortals; 
yet  inferences  drawn  with  modesty   from  what  wc 
know  of  God,  cannot  be  condemned  when  they  are 
such  as  clearly  follow  from    indisputable    truths. 
Now,  from  the  most  certain  ideas  which  we  have  of 
God,  it  seems  necessary  that  infinite  holiness  should 
be  equally  just  and    merciful — that   the   beams  of 
mercy  should  give  grace  to  those  of  justice,    and 
that  the  rays  of  justice    should    give    majesty   to 
those  of  mercy.    Accordingly  mercy  may  be    exer- 
cised, within  certain  limits,  toward  erring  and  guil- 
ty mortals. 

But  besides  this  consideration,    we   have    other 

evidence  of  the  mercy  of  God.     Our   God    is   the 

God  of  mercy— Though  he  is  gloriously    holy,   he 

•an  abundantly  pardon.     We  confess,  for  the  ccr- 

B 


[26'] 

tainrty  of  this  (ruth,  we  are  indebted  to  that  Reve- 
lation, whose  cause  we  have  undertaken  to    plead. 
However  we  may  gather  some   probability  of   the 
pardoning  mercy  of  God  from  the    intimations    of 
conscience,  and  the    dispensations  of  Providence. 
Besides  the   secret  intimations  of   conscience,    by 
which  men  are  universally  inclined  to  hope  for  mer- 
cy in  the  forgiveness  of  sin  ;  the  forbearance  to  ex- 
ecute the  sentence  of  the  law,   and  the   communi- 
cation often  thousand  blessings  to  man,  bear   wit- 
ness to  the  goodness  of  God.     On  the    ground   of 
this  evidence,  it  -seems  proper  to  conclude,  that  as 
God  actually   bestows    unnumbered    blessings  on 
man,  he  may  reveal    his  will    to  him,    without  in- 
fringing on  the  rights  of  infinite  holiness. 

And  here  let  it  be  remarked,  that  the  tendency 
of  Revelation,  would  be  to  stop  the  progress  of 
moral  evil.  For  containing  a  system  of  truths  flow- 
ing from  the  eternal  source  of  righteousness*-  if 
must  be  in  opposition  to  all  sin.  Kence  it  is  plain, 
that  a  Revelation  from  heaven  cannot  be  contrary 
to  the  holiness  of  God  ;  because  it  would,  in  a  very 
great  degree,  manifest  the  Divine  holiness,  by  op- 
posing   its  influence    to    the    progress    of   moral 

evil. 

We  pass  now  to  consider  Revelation  with  re- 
spect to  the  wisdom  of-  God.  In  what  light  is  it 
possible  to  consider  Divine  wisdom,  in  which  it 
will   appear  opposed  U  our  receiving  a  Revelation 


t « ] 

from  heaven  ?  Is  it  with  respect  to  the  means 
necessary  to  be  employed,  and  the  ends  which  may 
be  accomplished,  in  revealing  the  will  of  God  to. 
man  ?  Are  the  purposes  which  may  be  accom- 
plished so  trivial  and  insignificant,  as  not  to  justify 
the  use  of  such  means,  as  seem  necessary  to  com- 
municate to  man  the  will  of  the  ever  blessed  God? 
We  shall  not  attempt  to  oppose  even  the  most  en- 
larged notions,  respecting  the  greatness  of  the 
means.  For  the  salvation  of  man,  his  present  and 
eternal  happiness  in  the  knowledge  and  enjoyment 
of  God,  connected  with  an  everlasting  display  of 
the  Divine  perfections,  are  sufficient  to  justify  in- 
finite wisdom,  in  the  use  cf  the  most  expensive 
means  possible  for  us  to  conceive. 

To  pour  light  into  the  understanding  of  man,  and 
grace  into  his  heart ;  to  deliver  him  from  sin,'  and 
the  misery  insepaiably  connected  with  it  ;  to  ele- 
vate him  to  true  dignity,  by  putting  him  in  posses- 
sion of  wisdom  and  virtue;  to  comfort  and  sup- 
port him  in  all  the  sorrows  and  dangers  of  mortal 
life  ;  to  gi»e  him  courage  and  fortitude  in  the 
hour  of  death;  and  to  prepare  him  for  the  enjoy- 
ment of  happiness  commensurate  with  his  desires 
and  existence  :  these  are  purposes  which  may  be 
accomplished  by  a  Revelation  from  heaven,  and 
which  are  worthy  of  the  God  of  infinite  wisdom 
and  goodness. 

If  it  be  rational  and  wise  to  afford  man,  the  pow- 


e,rs  of  ■whose  heart  and  mind  indicate,  that  he  is  ca- 
pable of  extensive  improvement  in  knowledge  and 
virtue,  such  information  as  will  enable  him  to  an- 
swer the  great  design  of  his  creation — to  know  God 
and  enjoy  him  forever  ;  if  it  be  wise  in  the  Gov- 
ernor of  the  world,  to  adopt  measures  to  operate 
against  moral  evil,  to  obstruct  its  progress,  to  di- 
minish its  unhappy  influence,  and  eventually  to  re- 
store the  system  of  moral  existence  to  order  ;  if  a 
Revelation  of  the  will  of  God  would  be  calculated^ 
as  it  most  certainly  would  in  a  very  great  degree, 
to  effect  these  purposes,  by  opposing  truth  to  er- 
ror, and  motives  cf  eternal  weight  to  the  impulse 
cf  passion — tli3n  a  communication  of  the  Divine 
will  to  man,  beyond  all  doubt,  must  be  perfectly- 
consistent  with  the  wisdom  of  God. 

But  it  will  perhaps  be  said,  "that  a  Revelation  from 
heaven,  though  not  contrary  to  the  wisdom  and  ho- 
liness of  God,  would  be  inconsistent  with  the  ma- 
jesty of  his  character.  The  God  of  nature,  en- 
throned in  light  inaccessible,  is  too  great  and  glo- 
rious to  concern  himself  with  the  affairs  of  mor- 
tals :  it  would  dishonor  him  to  reveal  his  will  to 
so  mean  and  insignificant  a  creature  as  man." 

But  this  objection  against  our  receiving  a  Reve- 
lation of  the  will  of  Gad,  carries  its  own  refutation 
with  it.  For  it  may  be  fairly  argued,  that  if  a  Re- 
velation of  the  will  of  God,  would  not  be  contrary 
*o  his  wisdom  and  holiness,  it  cannot  be  inconsist- 


[  S9   ] 

ent  with  the  majesty  of  his  character.  For  it 
seems  impossible  to  consider  Revelation,  as  being 
inconsistent  with  the  latter,  and  not  contrary  to  the 
former,  without  setting  the  majesty  of  Go  J  in  op- 
position to  his  wisdom  and  holiness.  Besides,  in- 
finite wisdom,  comprehending  all  things,  must 
perceive,  in  the  most  perfect  manner,  what  is,  and 
what  is  not,  consistent  with  the  nature  of  Deity  ; 
and  must,  therefore,  absolutely  reject  whatever  is 
not  perfectly  consistent  with  the  majesty  of  Al- 
mighty God.  Therefore  it  cannot  be  inconsistent 
with  the  majesty  of  God  to  reveal  his  will  to  man, 
because  it  is  not  contrary  to  his  wisdom. 

God  is,  indeed,  the  glorious  author  of  nature, 
and  infinitely  exalted  in  the  posession  of  his  own 
unutterable  perfections.  But  will  it  therefore  fol- 
low, that  it  is  beneath  him  to  concern  himself  with 
the  affairs  of  mortals  ;  or  that  it  would  dishonor 
him  to  reveal  his  will  to  them  ?  No  :  for  it  cannot 
be  beneath  God  to  regard  what  it  was  not  beneath 
him  to  create  :  it  cannot  be  dishonorable  to  reveal 
his  will  to  a  being-,  whose  existence  is  the  effect  of 
his  almighty  power,  when  the  capacity  of  such  a 
being  is  suited  to  receive  such  a  Revelation,  and 
to  improve  it  in  promoting  his  own  happiness,  and 
the  glory  of  his  Creator. 

God  is,  indeed,  enthroned  in  light  inaccessible, 
holding  as  absolute  sovereign,  the  government  of 
tiio    universe    in  his    almighty    baud.     But  will  it 


therefore  follow,  that  it  is  beneath  him  to  regard 
mortals,  or  that  it  would  dishonor  him  to  reveal 
his  will  to  them  ?  No  ;  just  the  reverse  :  for  his 
dignity,  as  governor  of  the  world,  seems  concern- 
ed in  exercising  a  constant  superintendence  over 
not  only  man,  but  the  least  of  those  beings,  which 
are  under  his  glorious  government.  And  there- 
fore it  appears,  that  it  must  be  conducive  to  his 
honor,  not  dishonor,  to  reveal  his  will  to  man. 

What  kind  of  majesty  does  the  objection,  which 
we  are  now  considering,  attribute  to  the  infinite 
God  ?  Is  it  not  the  majesty  of  an  Eastern  idol, 
sitting  in  solemn  and  stately  sloth,  on  an  awful 
throne  encircled  with  the  rays  of  glory,  but  with- 
out the  least  interposition  in  behalf  even  of  its  own 
worshipers  ? 

But  the  majesty  of  our  God,  is  the  majesty  of  an 
infinite  Spirit,  who  is  essentially  and  equally  pre- 
sent in  every  place,  pervading,  filling,  and  actua- 
ting all  things.  The  whole  frame  of  nature  is 
full  of  him.  There  is  no  being,  whether  material 
or  immaterial,  however  distant,  little  or  insignifi- 
cant, which  he  does  not  essentially  inhabit. 

All  finite  beings  arc  the  effects  of  infinite  power, 
and  therefore,  immediately  dependent  on  it.  Cre- 
ated out  of  nothing,  and,  therefore,  tending  in 
themselves  to  nothing  again,  they  require  an  un- 
intermitted  exertion  of  almighty  power  to  preserve 
their  existence, 


t  si  3 

Therefore,   God,  who    essentially    inhabits    all  • 
things,  and   coftstanUy  exerts  his    {fewer  in   their 
preservation,  can,   without  dishonor  to  his  charac- 
ter, reveal  himself  to  man. 


ESSAY  V. 


The  Probability  of  Revelation^ 

WE  do  not  intend  to  offer  arguments  in  this 
Essay  to  prove,  that  there  ii  a  probability  of  truth 
in  Christianity.  Wc  are  far  from  submitting  thfe 
Gospel  to  such  ground,  when  we  have  proof  of  the 
most  possitivc  nature,  that  it  is  from  God. 

But  we  design  to  consider  Revelation  ii  general, 
as  being  probable — we  mean  to  show  that  it  iz  I 
ly  probable,  that  God    would    reveal    his    will    to 
man. 

This  probability  may  be  argued  from  the  forego- 
ing Essays.  For  as  a  Revelation  from  heaven  i» 
not  impossible,  nor  derogatory  to  the  Divine  per- 
fections, and  as  it  is  strongly  solicited  by  our  ne- 
cessity, it  seems  very  likely  that  the  goodness  of 
God  would  prompt  him  to  bestow  such  a  gift  on 
man. 

Can  there  be  any  doubt  of  the  goodness  of  God: 
If  wc   open  cur  eyes   on  the  works  of  nature    and 


[   32   ] 

Providence,  we  shall  see  ten  thousand  arguments 
in  favor  of  the  goodness  of  God.  The  existence, 
arrangement,  order  and  beauty  of  creatien,  give 
testimony  of  Divine  goodness.  God  is  infinitely 
and  eternally  happy  in  himself;  and  could  therefore 
be  moved  by  goodness  only  to  create  the  universe, 
and  to  give  being,  and  the  means  of  happiness,  to 
the  innumerable  orders  of  creatures  contained  in 
it.  The  visicitudes  of  day  and  night,  of  winter 
and  summer,  of  spring  and  autumn,  with  all  that 
abundant  production  of  rich  and  various  fruits,  so 
necessary  for  the  support  and  comfort  of  animated 
existence,  are  so  many  arguments  in  favor  of  the 
goodness  of  Almighty  God.  The  condition  and 
circumstances  of  every  living  creature,  as  far  as 
we  can  judge,  are  properly  adapted  to  its  nature  ; 
and  the  supply  of  sustenance  necessary  for  its  ex- 
istence and  comfort,  is  placed  within  its  reach. 
This  manifests  the  goodness  of  God.  Another 
proof  of  this  goodness,  we  may  draw  from  the  end- 
less variety  of  beauty,  which  adorns  the  earth  and 
the  sky.  This  is  an  inexhaustible  source  of  plea- 
sure :  it  affords  pleasure  even  to  the  most  unob- 
serving,  and  rapture  to  the  contemplative  mind. 
This  doctrine  may  likewise  be  proved  from  the 
operations  of  Divine  Providence.  In  them,  how- 
ever dark  and  mysterious  some  things  may  appear, 
there  are  evident  marks  of  the  goodness  of  God. 
The  unremitted  exertion   of  almighty  powcr3   by 


which  the  existence  of  the  universe  is  maintained  . 
the  established  laws  of  nature,  so  accurately  suited, 
and  so  wisely  applied  to  the  beings  on  which  they 
are  imposed  ;  and  the  intervention  of  the  Divine 
hand^  which  gives  the  operations  of  these  laws  va- 
rious directions,  and  sometimes  even  suspends 
them,  to  increase  the  happiness  of  his  subjects  ; 
carry  with  them  strong  marks  of  the  infinite  care, 
and  unbounded  goodness  of  the  Governor  of  the 
world.  Therefore  as  the  creation,  with  all  its  or- 
derly arrangement  and  exquisite  beauty,  took  its 
rise  from  this  unbounded  goodness  ;  and  as  the  op- 
erations of  Providence  are  all  directed  by  it,  is  it 
not  highly  probable,  that  the  same  fund  of  good- 
ness would,  afford  man  a  Revelation  of  the  will  of 
God? 

Additional  weight  of  argument,  in  favor  of  this 
probability,  arises  from  a  consideration  of  the  influ- 
ence of  such  a  Revelation.     Proceeding  from  God* 
it  would  contain  a  system   of  doctrines  and  obliga- 
tions founded  in  truth,  and  enforced  by  considera- 
tions of  the  greatest  weight.      It  would,  therefore, 
operate  in  opposition  to  moral  evil,    which    is  the*, 
offspring  of  error.     It  would  raise  a  powerful  bar- 
rier against  the  torrents  of  iniquity,  which  threaten 
to  inundate  the    world.     The  principles   of  recti- 
tude essential  to  such  a  Revelation,  could  not  but 
obstruct  the  progress  of  sin,  weaken  its  influence, 
*and  finally  exterminate  it  from  the  earth. 
13  3 


.      [   34] 

The  consequence  of  this  would  be,  that  a  Revela- 
tion from  heaven  would  promote  order  in  the  mor- 
al government  of  God.  It  would  be  calculated,  by 
the  light  of  its  truth,  to  dispel  darkness  and  dis- 
order from  the  mind  of  man  ;  and  by  the  energy  of 
its  obligations,  to  arrest  the  passions  of  the  human 
heart,  and  reduce  them  to  the  government  of  rea- 
son illuminated  from  above.  Thus  laying  hold  on 
the  principles  and  springs  of  action,  it  would  have 
a  powerful  influence  on  the  conduct  of  life  ;  it  would 
lead  us  to  live  soberly,  righteously  and  godly  in  the 
world.     Personal,  social  and  religious  duties  would 

be  performed,  and  order  would  be  established  in 
the  earth.  But  to  have  this  effect,  it  must  be  re- 
ceived as  coming  from  heaven  :  the  mind  must  be 
firmly  persuaded  of  its  truth,  and  the  heart  must 
be  deeply  interested  in  its  importance.  We  there- 
fore conclude,  that  a  Revelation  from  God  is  pro- 
bable ;  since  God,  is  the  God  of  order,  and  is  infin- 
itely opposed  to  moral  evil. 

But  let  us  consider  this  subject  in  another  light. 
The  advantages,  which  a  Revelation  from  heaven 
would  produce  to  the  subjects  of  the  government 
of  God,  are  incalculable.  .  This  position  may  be 
argued  from  the  foregoing  observations.  Misery 
is  the  legitimate  offspring  of  sin.  There  is  noth- 
ing that  strikes,  with  such  violence  and  effect,  at 
the  happiness  of  mankind,  as  the  transgression  of 
the  law  of  God.     While  on  the  other  hand,  order, 


[  35   ] 

that  order  which  establishes  Religion  in  the  heart 
is  the  true  parent  of  happiness  substantial,  and  with- 
out end.     Life,  without  Religion,  is  only  a    sceno 
of  vanity  and  vex  ition  of  spirit.     The   riches,    the 
honors,  and  the  pleasures  of  the  world,  arc  at   best 
extremely  vain.      Without  goodness,  the  most  ele- 
vated situation  can  afford  ne  real  satisfaction.  Our 
hearts,  unseasoned  with  virtue,  contain  within  them 
a  thousand  sources  of  grief,  and  open  ten  thousand 
avenues    to  misery    from  without.     Our  passions, 
un governed  by  piety,    push  us  into  extravagance, 
and  plunge  us  into  floods    of  sorrow.     When  for- 
tune favors   us,   in    such  circumstances,  it  is  often 
only  to  increase  our  disappointment :  we  are  elevat- 
ed to   make  our  fall  the   greater.     When  unfortu- 
nate, and  without  the  safeguard  of  virtue,    we    do 
not    feel    the    shafts  of   adversity   alone  :   those  of 
guilt  peirce  us  through.       And    the      anguish     of 
guilty  conscience.,  is  infinitely  more  to  be  dreaded, 
than  all    the    evils    of  adversity,  collected  and  dis- 
charged at  once  upon  our  heads.     If  under  the  in- 
fluence of  moral  corruption,  life    is    so  miserable, 
what  will  death  be  !    O  death  !    how    dreadful    arc 
thou  unto  the  sinner   loaded    with    transgression  ! 
for  thy  sting  is  sin.     O  eternity  1   how  art  thou  co- 
vered with  horrors  to  the  mind,  darkened  and  cor- 
rupted by  moral  evil  ! 

But  virtue,  piety,  order,  knowledge  and  wisdom 
enriching  the  miud,  moral  excellence  rci< 


[   36   ] 

all  the  passions  of  the  heart,  and  purity  in  the  man- 
ners of  life,  are  never  failing-  sources  of  pleasure. 
An  attempt  to  rob  their  possessors  of  happiness  is 
vain.  They  defy  all  the  united  powers  of  earth  and 
hell.  Under  their  benign  influence,  the  soul  ac- 
quires self  possession  and  dignity.  In  the  clay  of 
prosperity,  it  can  therefore  rejoice  without  vain 
glory  ;  and  in  the  day  of  adversity,  it  can  consider 
/Without  distraction  and  remorse.  Before  them 
death  drops  his  dreadful  aspect,  and  puts  on  the 
form  of  a  angel.  Eternity  presents  the  most  pleas- 
ing prospect;  it  is,  to  the  man  possessed  of  these 
graces,  an  object  of  desire  and  hope.  The  soul  pu- 
rified and  ennobled  by. them  in  this  world  of  pro- 
bation, is,  after  death,,  translated  to  a  world  of  ever- 
lasting happiness  and  glory. 

Since  moral  evil  is  productive  of  so  much  mise- 
ry, and  order,  the  right  government  of  our  minds 
and  hearts  in  the  exercise  of  virtue  and  piety,  af- 
fords so  much  happiness  to  mankind  ;  and  since  a, 
Revelation  from  God  would  diminish  the  first,  and 
increase  and  establish  the  last  ;  we  conclude  that 
such  a  Revelation  would  be  of  infinite  advantage 
to  mankind.  And  as  God,  from  the  goodness  of 
his  nature,  must  ever  desire  the  happiness  of  tho 
subjects  of  his  government,  we  infer  that  a  Reve- 
lation of  his  will  concerning  us,  is  highly  proba- 
ble. 

Mankind  stand    in  need   of  a  Revelation  of  th* 
Jill  of  God  ',   God  is  infinitely  good,  and  dispose  j 


[  -S7  1 

to  grant  such  a  favor  unto  them  ;  a  Revelation  would 
have  a  happy  influence  in  diminishing  moral  evil,and 
in  promoting  and  establishing  order  in  the  moral 
government  of  God;  and  for  this  reason,  it  would 
produce  infinite  advantage  to  mankind.  From  these 
considerations  we  discover  the  probability  of  Re- 
velation in  general. 


ESSAY  VI. 


The  necessity  of  caution  res/iccting  Revelation, 

WHEN  objects  of  great  moment  appear  proba- 
ble, they  naturally  excite  in  us  desire  and  expect- 
ation :  we  wait  for  them  with  some  degree  of  earn- 
estness and  impatience.  Hence,  when  Religion 
comes  unto  us  in  the  character  of  Divine  Revela- 
tion, and  we  are  impressed  with  its  probability  and 
importance,  we  give  it  a  ready  reception,  if  there 
be  nothing  in  its  aspect  disagreeable  and  forbidd- 
ing. And  such  a  degree  of  carelessness  and  pre- 
cipitation too  often  attends  our  reception  of  it,  as 
is  inconsistent  with  the  importance  and  majesty  of 
the  subject.  Caution  in  matters  of  Religion,  most 
certainly,  is  absolutely  necessary  ;  especially  where 
the  truth  of  Religion  is  concerned.  For  there  is 
nothing  in  which  ws    are  so  deeply   interested   a* 


[88   ] 

Religion  ;  and  there  is  nothing  in  which  mistake 
may  be  attended  with  consequences  so  fatal  to  our 
peace  and  safety.  A  few  observations  will  make 
it.  evident,  that  caution,  in  the  examination  and  re- 
ception of  any  Religion  claiming  Divine  authority, 
is  indispensably  necessary. 

Great  multitudes  of  impostors  have  appeared  in 
the  world  ^  some  of  whom  have  practised  the  arts 
of  deception  with  too  much  success.  Designing 
men,  of  great  talents,  have  an  astonishing  superi- 
ority and  influence  over  the  common  part  of  man- 
kind, and  carry  their  insidious  designs  into  execu- 
tion with  facility.  When  an  impostor  has  a  brill- 
iant imagination,  a  comprehensive  and  energetic 
genius,  ornamented  and  enriched  with  all  the 
treasures  of  literature,  and  these  great  and  shining 
qualities  are  directed  and  applied  by  superior  ad- 
dress, he  is  able  to  make  such  deep  and  lasting 
impressions  on  his  fellow  beings,  as  to  establish 
himself  in  a  kind  of  dictatorial  supremacy.  A  de- 
claration, without  the  least  shadow  of  argument, 
dropping  from  the  lips  of  a  man  of  such  credit  and 
authority,  is  likely  to  be  received  with  as  much 
readiness,  as  if  it  were  attended  with  all  the  evi- 
dence of  truth. 

Besides  this  consideration  in  which  the  necessi- 
ty of  caution  is  evident,  we  may  remark,  that  a 
false  religion  claiming  Divine  authority,  would 
probably  ba  calculated,  in  a  very  high    degree,   to 


[  59   ] 

deceive  mankind.  For  framed  by  such  an  impos- 
tor as  has  been  above  described,  we  may  expect  to 
find  it  in  the  garb  of  truth,  with  a  smiling  and 
pleasing  aspect,  accommodating  itself  to  the  cor- 
ruption of  the  human  heart.  Overlooking  the  real 
wants  of  human  nature,  and  shunning  its  aversions, 
it  would  probably  reduce  to  a  very  low  condition, 
if  not  to  destruction,  the  tone  of  moral  obligation, 
and  if  demanding  any  sacrifices  at  all,  it  would 
give  indemnity  for  them,  by  opening  the  avenues 
to  soft  and  sensual  gratifications.  Thus  insinua- 
ting itself  into  our  affections,  by  its  smiling  form 
and  its  offers  of  indulgence,  it  might  impose  itself 
upon  us,  though  containing  doctrines  palpably  false, 
and  dangerous  in  a  very  high  degree.  And  it  might 
even  do  this  in  presence  of  true  Religion.  For 
true  Religion,  descending  from  above  for  the  pur- 
pose of  redeeming  mankind,  must  present  some 
disagreeable  truths,  and  impose  some  mortifying 
precepts. 

But  above  all,  the  necessity  of  caution  will  ap- 
pear, from  our  natural  or  acquired  inclination  to 
precipitancy,  in  forming  our  judgment  on  any  sub- 
ject whatever.  For  in  vain  would  the  accomplish- 
ments ef  impostors,  and  the  fine  colourings  and 
delusive  insinuations  of  false  religion,  address 
themselves  unto  us,  if  we  loved  investigation  as 
much  as  we  do  its  opposite.  But  unhappily  for  us, 
we  have  great  aversion  to  thorough  investigation; 


I   40   ] 

we  choose  rather  to  form  an  opinion  on  the  first  ap- 
pearance of  an  object,  than  to  suspend  our  judg* 
merit  until  we  have  considered  and  examined  it  on 
every  side.  This  dislike  to  investigation  may- 
arise,  from  love  of  self,  from  vanity,  or  from  indo- 
lence. Self  love  naturally  prompts  us  to  think 
highly  of  our  own  abilities ;  to  apprehend  that 
we  can  form  correct  ideas  at  once.  Vanity  leads 
us  to  desire  others  to  think  highly  of  us  ;  to  believe 
ithat  our  minds,  great  and  comprehensive,  can  per- 
ceive truth  intuitively  as  soon  as  a  subject  offers,  al- 
though it  may  be  extremely  abstruse.  But  unto 
indolence,  perhaps,  we  ought  more  often  to  attri- 
bute it.  To  enquire  and  examine,  to  turn  over  a 
subject  and  view  it  on  every  side,  to  advance  step 
.by  step  until  we  ascend  to  truth,  is  too  laborious 
for  us  :  we  choose  rather  to  be  deceived,  or  at  least 
to  run  a  great  risk  of  deception,  than  to  undergo 
such  labor.  This  precipitance  in  judging  of  objects, 
is  a  fruitful  source  of  error  :  it  is  the  parent  of  de- 
ception. From  hence  we  may  learn,  that  caution 
in  matters  of  religion,  is  evidently  necessary.  It 
is  demanded,  in  the  strongest  manner,  where  dan- 
ger is  so  great,  by  every  consideration  of  advan- 
tage relative  to  this  life,  and  that  which  is  to  come. 
A  multitude  of  impostors,  erroneous  systems  of  Re- 
ligion highly  calculated  to  deceive,  and  our  natural 
inclination  to  be  precipitant  in  forming  our  opinions, 
argue  in  the  most  conclusive    manner,   the   indis- 


[41    ] 

pensable  necessity  of  caption  ;  and  teach  us  to  be 
upon  our  guard,  and  to  examine  with  care  and  dil- 
igence any  Religion,  which  may  offer  itself  as  Re- 
■y elation  from  heaven. 


ESSAY  VII. 

JCjie  Ground  on  which  vje  ought  to  examine  Rev- 
elation. 

IMPRESSED  with  the  truth  of  the  last  Essay, 
-Hre  conceive  it  is  highly  necessary  to  occupy  prop- 
ter ground,  whenever  we  attempt  to  examine  any 
Religion,  which  claims  the  character  of  Divide 
Revelation.  We  must  do  this,  if  we  would  avoid 
.error  and  deception,  and  would  know  the  authen*1 
ticy  of  Revealed  Religion. 

The  ground  on  which  Revealed   Religion  ought 

to  be  examined,  according  to  our  humble  opinion, 

is,  what  may  be    known  of  God  from  the  works  of 

creation. 

To  establish  this  position,   it  may  be    necessary 

to  prove — that  some  knowledge  of  God  may  be  ob« 
tained  from  the  creation  of  the  world — that  this 
knowledge  cannot  supercede  the  necessity  of  Rev- 
elation— that  this  knowledge  affords  sufficient 
ground  for  the  examination  of  Revealed  Religion— *- 
and  that  this  knowledge  is  necessary  for  the  recep- 
tion of  Revelation. 


i 


[42   ] 

Some  knowledge  of  God,  may  be  obtained  from 
thc  creation  of  the  world.  There  are  first  princi- 
ples in  all  sciences.  The  existence  of  God  is  one 
of  these,  in  the  science  of  theology.  And  this 
principle  is  not  restricted  to  a  few,  but  is  univer- 
sally known  to  all  mankind.  Men  of  corrupt 
hearts,  from  a  desire  of  becoming  famous  by  works 
of  destrustion,  or  from  a  wish  to  free  themselves 
from  the  restraints  of  Religion,  have  denied  the  ex- 
istence of  God.  But  time  was,  when  this  princi- 
ple was  impressed  upon  their  minds  ;  and  it  maji 
reasonably  be  doubted,  whether  rt  was  ever  fully 
erased  from  the  mind  of  any  rational  being.  The 
universal  impression  of  this  principle  argues,  that 
Gc^  :  ay  be  known  from  the  works  of  his 
hands. 

It  is  not  a  matter  of  doubt,  that  the  existence  of 
God,  with  several  of  his  perfections,  may  be  infered 
from  the  works  of  God.  For  the  existence  of  a 
First  Cause,  is  engraven  on  all  the  works  of  crea- 
tion. Throughout  the  vast  volume  of  nature, 
which  lies  open  to  the  inspection  of  every  reason- 
able being,  it  is  written  in  legible  characters.  The 
most  inconsiderable  being,  within  the  bounds  of 
the  universe,  affords  a  demonstrative  evidence  of 
the  existence  of  God  ;  since  it  is  absolutely  impos- 
sible, that  that  being,  however  insignificant,  should 
have  originated  from  nothing.  Every  effect  must 
Shave  a  cause.     And  the  First  Cause  rausfbe  eter- 


[   *3   ] 

nal  ;  Tor  if  tlicrc  had  ever  been  a  time,  when  there 
was  no  being  in  existence,  that  time  would  be  now, 
nothing  would  Still  remain — because  nothing  can- 
not produce  something;. 

Let  us  never  suppose,  that  the  works  of  God  do 
not  give,  at  least  in  some  degree,  a  manifestation  of 
some  of  his  perfections.  The  almighty  power  of 
God,  may  be  seen  in  the  creation  of  the  world.— 
Th  it  the  world  existed  from  everlasting,  is  a  sup- 
position too  absurd  to  be  admitted  ;  because  muta* 
biliiy  and  imperfection  are  the  known  characteris- 
tics of  it.  But  these  are  altogether  inconsistent 
with  every  idea  of  eternal  existence.  Hence,  in 
some  past  period  of  eternity,  the  world  began  to 
exist:  it  was  created,  brought  for-h  out  of  no- 
thing, by  the  God  of  nature.  Now  if  we  admit  the 
creation  of  the  world,  we  must  admit  the  omnipo- 
tent powor  of  God.  Fur  nothing  less  than  unlim- 
ited power,  can  create  the  most  inconsiderable  be- 
ing.— No  bounds  can  be  set  to  the  power  of  that 
Being,  whose  will  has  once  been  self- efficient,  in 
the  production  of  existence  from  non-existence. 
The  immensity  of  the  works  of  God,  which  aston- 
ishes and  confounds  us,  corroborates  this  truth. — . 
We  see  in  the  inconceivable  greatness  and  number 
of  the  worlds,  which  roll  through  the  vast  expanse, 
a  manifestation  of  almighty  power. 

From  the  omnipotence  of  God,  we  infer  other  at- 
tributes i    we  infer  the  knowledge  and  wisdom  of 


C   44] 

God.  For  it  is  difficult  for  us  to  conceive  a  being 
independently  powerful,  without  intelligence.  The 
intelligence  of  God  is  infinite  ;  for  if  a  being  be 
unlimited  in  one  attribute,  he  must  be  so  in  all.— 
If  God  be  unlimited  in  his  power,  he  must  be  un- 
limited in  the  rest  of  his  perfections  ;  because  in- 
finitude in  any  one  attribute,  utterly  excludes  all 
imperfection.  Thic  inference  of  the  infinite  know- 
ledge and  wisdom  of  God,  we  have  confirmed  unto 
us  by  the  works  of  the  Almighty.  What  wisdom 
do  we  see  displayed  in  the  frame  of  the  universe  ! 
What  unbounded  understanding,  in  the  formation 
of  animals!  What  astonishing  and  infinite  intelli- 
gence, in  the  creation  of  reasonable  minds  ! 

If  God  be  almighty  and  omniscient,  he  must  pos- 
sess unbounded  moral  excellence;  because  he 
must  be  infinitely  happy.  He  must  be  infinitely 
happy,  for  unlimited  intelligence  will  always  dis- 
tinctly perceive  what  happiness  is,  and  almighty 
power  can  always  easily  maintain  the  possession 
of  it.  Now  a  being  infinitely  happy,  must  be  per- 
fectly holy.  For  he  who  enjoys,  independently  in 
himself,  unbounded  and  unalterable  happiness, 
can  have  no  temptation  to  moral  evil,  no  possible 
inducement  to  depart  from  the  purest  rectitude, 
and  the  highest  moral  excellence. 

From   these   considerations    we    are  led  to  con- 
clude, that  some  knowledge  of  God  is  communica- 
ted to  mankind,  through  the  works  of  creation. 


[45] 

It  is  indeed  true,  that  God  is  a  being  of  infinite  mag- 
nitude, the  perfect  comprehension  of  whom  exists 
only  in  the  Divine  mind.  For  the  highest  order 
of  created  beings,  necessarily  limited  in  their  in- 
tellectual powers,  cannot  fully  comprehend  an 
object,  the  nature  of  which  is  infinite.  It  is  im- 
possible in  the  very  nature  of  things,  for  Revealed 
Religion  itself,  and  much  more  so  for  natural  Re- 
ligion, to  communicate  unto  us  such  a  knowledge 
of  God  as  is  absolutely  perfect.  However  it  ap- 
pears evident,  that  a  degree  of  the  knowledge  of 
God  is  possible  to  man,  even  independent  of  Rev- 
elation. 

If  the  arguments  which   have  been  offered    in? 
support   of  this  truth,    should  be    thought    insuffi- 
cient, we  have  others  at    hand.     Eut  since  modern 
unbelievers  will  not  deny  it,  and  therefore  all  ob- 
jections against  it,    must  come    from  believers   in 
the  Christian   Religion,  we  shall  leave  the  field  of 
nature,  to  appeal  to  higher  authority — the  authority 
of  inspiration.     As  this  authority  will  not  be  deni^ 
ed  by  those  who   may   make    such    objections,  we. 
shall  expect    that  they   will  readily   yield    unto  it. 
The    following    remarkable    passage,    with    many 
more    of  the  like  purport,  is  direct  to  the  point  in 
hand.     «  For  the  invisible  things  of   him  from  the 
creation  of  the  world  are  clearly   seen  ;  being  un- 
derstood by  the  things   that  are  made,  even  his  e- 
ternal  power  and  Godhead."* 
*  Rom.  1,  20. 


[« ] 

The  knowledge  oT  God,  which  reason  may  de- 
duce from  the  works  of  nature,  cannot  supercede 
the  necessity  of  Revelation.  In  proof  of  this,  take 
the  following  considerations. 

Whatever  truths  respecting  the  Divine  Being, 
human  intelligence  may  discover  by  studying  the 
magnificent  fabric  of  nature,  it  is  utterly  impossi- 
ble for  it  to  form,  without  supernatural  inspiration, 
tt  perfect  and  consistent  system  of  theological  truth 
and  moral  obligation.  This  is  a  matter  of  fact. — 
How  imperfect  are  all  the  productions  of  human 
reason,  on  the  subject  of  Religion  ! 

Again,  the  imbecility  of  human  reason  with  re- 
spect to  enforcing  known  obligation,  by  proper  mo- 
tives and  sanctions,  is  remarkably  great;  because 
these  motives  and  sanctions  must  be  drawn  from 
the  world  to  come,  of  which  reason  can  form  little 
more  than  conjectures. 

Further,  if  human  reason  could  discover  all  the 
obligations  of  natural  law,  Revelation  would  not 
then  be  unnecessary.  For  as  we  are  in  a  state  sf 
corruption  and  rebellion  against  God>  we  need 
more  than  the  knowledge  of  natural  law  ;  because 
this  law,  suited  to  the  condition  of  innocent  and 
happy  beings,  must  be  deficient,  when  applied 
to  creatures  in  a  state  of  transgression,  unless  it  be 
to  curse  them  with  destruction.  We  are  now  suf- 
fering misery  and  death  for  the  violation  of  this 
law.    What  assurance  of  immortality,  of  pardon; 


[47  ] 

and  of  endless  happiness,  can  we  derive  from  a  la'.r 
which  curses  us  with  death?  These  considera- 
tions will  suffice  here,  because  we  have  already- 
obviated  objections  against  the  particular  now  un- 
der consideration,  in  the  Essay  on  the  necessity  of 
Revelation. 

The  knowledge  of  the  Divine  Being,  deducible 
from  visible  objects,  affords    sufficient    ground  for 
the  examination  of  Revealed  Religion;  because  it 
places  before  us  the  character  of  God.     When  Re- 
ligion claims  the  character  of   Divine  Revelation, 
and    wc  have   some  knowledge  of  the  character  of 
God,  of  his  natural  and  moral    attributes,   we  can 
determine    the   justness  of  its  claim,  by  inquiring 
whether  it  be  consistent    with  the  Divine  charac- 
ter— whether   its  internal  constitution  of  doctrines 
and   obligations,  and  the  external   evidences    with 
which  it  mar  be   attended,  agree    with  the  perfec- 
tions of  God  manifested  to  us  by  the  works  of  cre- 
ation.    For  a  Revelation  from  heaven  cannot  con- 
tradict those  truths,  which  God  has  communicated 
unto  us  through  the  works  of  his   hands — because 
lie    cannot   contradict    himself.       The    finest  idea, 
which  can  be  formed  of  God,  is,    that  he  is  an  infi- 
nite Intelligence  in  perfect  harmony   with  himself. 
Hence,  the  communication  of  religious  truth,  giv- 
en by  supernatural  inspiration,  though  it  abundant- 
ly transcends,  must  harmonize  with  the  manifesta- 
tion of  divine  things  through  the    works   of  croa- 


[48   ] 

tion.       The    God    of    Religion    is   the    God    of 
nature. 

The  knowledge  of  the  Divine  Being,  which  rea- 
son collects  in  the  light  of  nature,  is  necessary  for 
the  proper  reception  of  Revealed  Religion.  For 
on  what  ground,  if  we  know  nothing  of  God,  can 
we  receive  the  doctrines  of  Revelation  from  Inspir- 
ed men? 

We  do  not  deny,  that  if  man  were  intirely  with- 
out any  idea  of  God,  the  Almighty  could  intuitive- 
ly communicate  unto  him  the  knowledge  of  his 
moral  character,  attended  with  such  light  as  would 
remove  all  doubt  respecting  his  truth  and  goodness. 
But  then,  in  this  case,  such  communication  must 
be  made  unto  each  individual.  But  is  it  not  a  mat- 
ter of  fact,  that  each  individual  has  not  the  inspi- 
ration which  intuitively  communicates  the  will  of 
God.  Besides,  could  we  reasonably  expect,  that 
an  intuitive  communication  of  divine  things,  would' 
be  made  to  each  individual,  when  it  would  be  more 
analogous  to  the  proceedings  of  providence,  more 
consistent  with  the  nature  of  man  and  the  advan- 
tages of  human  society,  to  give  such  communica- 
tion  to  a  few  holy  men,  and  through  them  to  the 
world. 

In  this  last  method  of  divine  communication, 
which  appears  to  be  more  reasonable  than  any  o- 
ther,  some  knowledge  of  God  previous  to  it,  is  iu^- 


E  49   ] 

dispensable  necessary.  For  if  we  have  no  know- 
ledge of  the  moral  character  of  God  antecedent  to 
Revelation,  there  seems  to  be  no  ground  on  which 
we  can  reasonably  receive,  with  any  degree  of  con- 
fidence and  satisfaction,  the  will  of  God  communi- 
cated unto  us  through  men  divinely  and  intuitive- 
ly inspired  :  there  is  no  ground,  on  which  evidence, 
given  in  attestation  of  the  doctrines  of  Revealed 
Religion,  can  rest,  so  as  to  produce  conviction  of 
their  truth  and  goodness.  If  absolute  darkness 
involve  the  attribute  of  divine  goodness,  if  the 
character  of  the  purest  rectitude,  and  the  most 
unbounded  benevolence,  which  the  Deity  sustains, 
be  entirely  hid  from  us  prior  to  the  light  of  Reveal- 
ed Religion,  what  inducement  could  we  have  to 
embrace  Revelation  ?  In  absolute  ignorance  of  the- 
truth  of  God,  and  consequently  without  assurance: 
that  it  is  impossible  for  him  to  deceive,  there. 
aeems  the  highest  degree  of  difficulty  to  receive* 
his  testimony  with  confidence.  In  such  ignorance, 
we  might  apprehend  the  danger  of  deception,  and 
fear  that  Revelation,  instead  of  bringing  us  advan- 
tage, might  discbarge  upon  our  heads  incalculable 
mischief. 

Being  fully  persuaded,  after  repeated  reflections 
on  this  subject,  that  Revealed  Religion  ought  to  be 
examined  on  the  ground  we  have  taken,  even  what 
may  be  known  of  God  from  the  works  of  creation, 


[50   ] 

we  shall  endeavor  to  keep  this  ground,  in  the  pro- 
secution of  this  work. 


ESSAY  VIII, 


Rules. as  tests  of  Revelation. 

"THE  necessity  of  some  Rules,  in  judging  of  the 
Truth  of  any  Religion  which  claims  the  character 
,  of  Divine  Revelation,  is  evident ;  particularly  from 
that  caution  which  is  indispensably  necessary,  in  a 
matter  of  so  much  moment.  Therefore  on  the 
ground  assumed  in  the  last  Essay,  we  lay  down  the 
following  Rules,  which  we  conceive  to  be  necessa* 
ry  and  sufficient. 

I.  A  Revelation  from  God  cannot  .contain  any- 
thing contrary -to  the  Divine  nature. 

II.  A  Revelation  from  God  must  resemble  its 
Author;  it  must  bear  the  impression  of  the  Di- 
vine character ;  it  must  be  good,  great  and  perfect. 

III.  A  Revelation  from  God  should  be  attended 
with  external,  positive,  incontestable  evidence., 
addressed  to  the  senses  of  mankind. 

IV.  In  a  Religion  revealed  from  heaven,  there 
should  be  some  method,  by  which  this  positive  e- 
yidence  of  its  Divine  authority,  may  be  conveyed 


[51    ] 

«Iown  to  posterity,  without  the  possibility  of  decep- 
tion. 

The  Religion  which  will  bear  the  test  of  these 
Rules,  has  sufficient  proof,  that  its  Author  is  God. 
Nothing  can  have  stronger  demands  on  our  cred- 
ence ;  and  we  cannot  withhold  our  faith  from  it, 
•  Without  violating  the  best  principles  of  human  in- 
telligence. But  it  is  presumed,  that  we  are  under 
no  obligations  to  receive,  as  of  Divine  authority, 
any  Religion  which  will  not  bear  examination  by 
the  above  Rules. 

The  two  first  of  these  Rules  regard  the  nature 
of  Religion  ;  its  internal  constitution  of  doctrines 
and  obligations,  taken  both  separately,  and  in  con- 
nection as  constituting  a  syst.m  of  theology.  As 
Religion,  in  its  internal  parts,  agrees  with  thess 
Rules,  we  ought  to  judge  favorably  of  it  ;  or  as  it 
disagrees  with  them,  we  ought  to  condemn  it.  For 
it  is  impossible  that  any  proposition,  or  system  of 
propositions,  on  the  subject  of  thcolugy,  can  be 
true,  and  yet  either  stand  ih  opposition  to  the  at- 
tributes of  God,  or  want  a  resemblance  to  the  Di- 
vine character. 

The  two  last  of  these  Rules  respects  the  ex- 
ternal positive  evidence,  which  a  Revelation  from 
God,  intended  to  benefit  mar:kV,d;  ought  to  pos- 
sess. For  a  system  of  natur.l  Reljgipn,  though 
weak  and  imperfect,  will  contaiu  sonv.i  doctrines 
consistent  with  the  nature  of  Deity  ;     and  it  may, 


[52   ] 

(perhaps,  even  be  possible  for  human  reason  t« 
-throw  together  some  of  the  doctrines  of  natural 
Religion,  in  such  a  manner,  as  to  contain  nothing 
contrary  to  the  attributes  of  God,  but  to  bear  some 
resemblance  of  the  Divine- character.  But  such  an 
assemblage  of  religious  doctrines,  would  n»t  bea 
Revelation  from  God.  Besides,  external  evidences 
in  attestation  of  the  Truth  of  Religion,  addressed 
to  the  senses  of  mankind,  are  better  calculated  to 
convince  and  affect  the  common  part  of  the  world* 
than  arguments  drawn  down  from  the  nature  of 
Religion.  Therefore,  when  Religion  is  derived 
from  above,  we  have  reason  to  expect,  that  it  will 
be  not  only  a  system  of  truth  consistent  and  harmo- 
nious, possessing  a  glorious  excellence  in  the  im- 
pression of  the  Divine  character;  but  we  have  a 
right  to  expect,  that  it  will  also  be  attended  with 
positive  evidence,  of  an  incontrovertible  nature — 
with  ocular  demonstrations  of  its  divinity. 

Revealed  Religion,  we  have  reason  to  expect, 
should  possess  some  method  suitable  to  perpetuate 
its  authority^  to  convey  to  posterity,  in  a  manner 
not  susceptible  of  deception,  the  evidence  by  which 
its  Truth  and  influence  are  established  and  enforc- 
ed. For  when  once  Revealed  Religion  is  fully 
confirmed  unto  mankind,  with  supernatural  opera- 
tions of  God,  it  seems  necessary,  that  the  interrup- 
tions of  the  laws  of  nature,  given  as  proofs  of  Re- 
velation, should  cease  ;  lest  from  becoming  cop*- 
E7gon,  they  should  lose  their  effect.     Were  miracu- 


Sous  operations  to  take  place  with  regularity  and' 
uninterruption,  would  they  not  soon  lose  the  nature 
of  miracles?  The  principles  of  these  operations 
would  become  established  laws  of  nature.  For  in- 
stance :  it  would  certainly  be  miraculous  for  lire 
to  cease  to  burn,  to  consume  combustible  substan- 
ces. But  were  it  to  be  regularly  and  constantly  so, 
it  would  cease  to  be  miraculous  :  it  would  becomo 
a  law  of  nature  for  fire  not  to  destroy  combustible 
bodies. 

"When  we  examine  Christianity,  and  find  that  it 
will  bear  the  test  of  these  Rules — that  it  contains 
nothing  contrary  to  the  nature  of  God — that  it 
bears  the  impression  of  the  Divine  character,  and 
is  full  of  goodness,  greatness  and  perfection — that 
its  Truth  is  established  by  proofs  the  most  demon- 
stratively conclusive — and  that  these  proofs  have 
been  conveyed  down  to  us,  in  such  a  manner,  as  to 
secure  us  against  even  the  possibility  of  deception— • 
we  hope  that  our  faith  will  receive  confirmation  in 
an  increased  conviction  of  the  Truth  of  our  Holy- 
Religion,  Our  hope  of  glory,  grounded  on  this 
Wuth,  will  become  more  vigorous;  and,  the  prin- 
ciples of  action  being  drawn  into  consent,  we  shall 
feel  the  influence  of  the  Gospel  affecting  our  hearts 
more  forcibly,  and  producing  the  happiest  reforma- 
tion in  our  lives.  Thus  being  conscious  of  our 
great  interest  in  Religion,  we  shall  defend  Chris- 
tianity with  that  firmness  and  vigor,  which  its  im-- 
pprtance  demands  of  its  votaries. 


no 


ESSAY  IX. 


Christianity  not  contrary  to  the  Nature  of  God. 

WE  come  now  to  examine  the  claim  of  Christia- 
nity to  Divine  authority,  to  the  character  of  a  Religi- 
on revealed  from  heaven  :  we  come  to  apply  unto 
it  the  first  Rule  we  have  before  laid  dewn.  "  A 
Revelation  from  God  cannot  contain  any  thing  con- 
trary to  the  Divine  nature." 

The  Truth  and   glory  of  the  Christian  Religion, 
vi:I  appear  the   more  evident,    as  this  Rule  is  tho 
iriore  strictly  applied.     For  the  further  we  go  in  th* 
ami  nation  of  the  Religion  of  Jesus    Christ,  the 
more  we  shall   perceive,  that  it  perfectly  accords 
h  the  nature  and  attributes  of  God. 
It  may  be  asked  with  much  confidence,   in  what 
part  of  the   Christian  Religion,  is  there  any  thing 
contrary  to  the  nature  and  perfections  of  the  eternal 
Being  2    Is  it  in   that  part,   which  displays  with  so 
much  energy  and  sublimity,  the  existence  and  per- 
fections of  Jehovah,  and  sets  in  such  pleasing  light, 
the    government    which    he    maintains    over    the 
world  ?    Is  it  in  that  part,  which  exhibits  with  ad- 
mirable perspicuity  and  propriety,  the  physical  and 
mora'/nature  of  man,  and  that  degrading  condition 


©f  guilt  and  corruption  into  which  mankind  haY& 
fallen  through  transgression  ?  Is  it  in  that  part, 
which  discovers,  with  everlasting  praise  to  the  wis- 
dom and  goodness  of  God,  the  method  of  redemp- 
tion through  Jesus  Christ,  as  Mediator  between 
Ged  and  man  ?  Is  it  in  that  part,  which  contains 
the  purest  morality  and  piety  ever  delivered  to 
the  world  ;  where  the  duties  of  man  are  set  in  the 
fairest  light,  and  forcibly  pressed  upon  the  heart  by 
motives  of  eternal  weight,  so  that  the  dullest  under- 
standing may  perceive,  and  the  grossest  heart  mu:U 
feel,  the  plain  and  powerful  obligations  of  the  Gos- 
pel ?  Is  it  in  that  part,  which  gives  the  obligations 
of  Christianity  the  fullest  sanctions,  by  the  manifes- 
tation of  the  world  to  come  ;  by  the  promise  of  e* 
verlasting  life,  glory  and  happiness  to  the  obedient, 
and  by  the  denunciation  of  everlasting  destruction 
from  the  presence  of  the  Lord,  and  the  glory  of  his 
power,  against  them  who  know  not  God,  and  obey 
not  the  Gospel  of  Christ  ?  It  cannot  be  found  in  a- 
ny  of  these  parts  of  our  Holy  Religion.  In  what 
part  then,  can  any  thing  be  found  contrary  to  the 
nature  of  God  ?  Is  it  in  the  history  of  the  life  of 
Christ  ? 

The  historical  parts  of  the  Gospel  have  the  cha- 
racter of  truth  indelibly  and  evidently  enstamped 
on  them  ;  and'  such  admirable  consistency  is  main- 
tained throughout  every  page,  though  written  by 
different  men,  at  different  times,  that  they  carry 


C  56  '] 

isfie  strongest  evidence,  that  their  authors  were  in- 
spired. And  from  this  very  consideration,  they 
have  a  right  to  demand  of  us  the  greatest  regard, 
rrid  the  firmest  faith. 

It  is  true,  indeed,  that  objections  have  been  rais- 
ed against  Christianity,  on  the  supposition,  that  the 
history  of  the  life  of  Jesus  Christ  is  not  consistent 
vith  itself.  If  this  supposition  were,  indeed, 
grounded  in  truth,  there  would  be  some  reason  to 
doubt,  that  the  Religion  which  is  founded  on  the 
facts  contained  in  the  history  of  the  life  of  Christ, 
is  not  of  God;  because  inconsistency  is  contrary 
to  the  nature  of  God.  But  there  is  not  the  least 
shadow jof  evidence^  by  which  such  inconsistency 
tan  be  supported. 

The  charge  of  inconsistency,  in  the  history  of 
the  life  of  Christ,  has  been  repeatedly  urged  by  the 
enemies  of  Christ.  They  have  gathered  tip  with 
much  assiduity,  and  magnified  with  some  ingenui- 
ty and  more  venom,  every  appearance  ef  inconsis- 
tency ;  that  they  might  raise  objections  against 
Christianity,  and  throw  disgrace  and  contempt 
en  its  advocates.  But  as  often  as  they  have  repeat- 
ed the  objections,  they  have  been  answered,  in  a 
masterly  and  satisfactory  manner,  by  able  and  learn- 
ed ministers  fef  the  Gospel.  Their  insidious  at- 
temps  to  blacken  our  Holy  Religion,  have  only  gi- 
ven occasion  for  an  increase  cf  glory  to  it.  For  its 
Truth  and  consistency  have  appeared  more  evident 


[57   ] 

irr.  proportion  to  the  severity  with  which  it  has 
been  examined  and  scrutinized.  The  evidence  of 
the  facts  on  which  it  rests,  has  been  pressed  upon 
the  understanding  with  irresistible  force  ;  while  e- 
very  shadow  of  inconsistency  has  vanished  before 
the  severe  investigation  it  has  undergone  ;  and 
while  the  mind  of  the  candid  enquirer  has  felt  a  " 
full  conviction  of  the  following  truth  :  the  authors 
of  these  objections,  have  given  abundant  proof,  that 
they  are  grossly  ignorant  of  historical  facts,  of  the 
laws,  customs,  and  practices  of  the  nations  coteni- 
porary  with  Jesus  Christ,  or  that  they  have  a  ma- 
lignant intention  to  pervert  the  Holy  Scriptures. 

But,  perhaps,  it  may  be  urged,  that  although  a- 
gainst  the  Christian  Religion,  on  the  ground  of  its 
historical  parts,  there  can  lie  no  objection  ;  yet  it 
contains  some  doctrines  not  reconcileablc  to  the  dic- 
tates of  reason  respecting  the  Divine  nature. — ■ 
Which  are  these  doctrines  ?  Perhaps  the  Mosaic 
account  of  the  introduction  of  moral  evil  into  the 
world,  the  incarnation  of  the  Son  of  God,  the  atone- 
ment which  was  made  on  the  cross  for  the  sins  of 
the  world,  and  the  doctrine  of  the  Trinity,  may  be 
objected  unto,  as  being  irreconcilable  to  the  dic- 
tates of  reason  respecting  the  perfections  ©f  God  ? 

The  dictates  of  reason.     What  are  we  to  under- 
stand by  a  doctrine  reconcileable  to  the  dictates  of 
reason  ?  Is  it  a  doctrine,  that  presents  no  object  in- 
comprehensible to  human  reason  ?    or  a  doctrine 
C  2 


L  5*  J 

which  produces  sufficient  evidence  of  ils  truth  ?  If 
we  are  to  reduce  all  doctrines  to  the  level  of  the 
mind  of  man,  to  the  perfect  comprehension  of  hu- 
man reason,  so  that  no  object  is  presented  in  them 
incomprehensible  to  the  understanding  of  man, 
We  must  strike  cut  at  cue  dash  all  our  knowledge 
human  and  divine.  For  where  is  the  doctrine, 
within  the  whole  circle  of  science,  which  does  not 
ixhibit  an  object  incomprehensible  to  human  un- 
derstanding i 

It  is  the  glory  cf  our  Ko!y  Religion  to  exhibit 
many  objects  infinitely  mysterious.     Among  these, 
«.s  the  first  Truth  in  Religion,   it  presents  unto  us 
;hty  God,  as  a  Being  of  infinite  mystery. 

But  if,  by  a  doctrine  reconcfleable  to  the  dictates 
cf  reason,  we  are  to  understand  one  which  has  suf- 
ficient evidence  of  its  truth;  then  we  assert,  that 
the  doctrines  before  mentioned  are  perfectly  recon- 
cileuble  to  the  dictates  cf  reason,  respecting  the  at- 
tributes of. the  Divine; feeing.  For  in  the  account 
given  us  in  Revelation  respecting  the  introduction 
oTmoral  evil  intd  the  world,  the  incarnation  of  the 
So.icfOod,  the  expiatory  sacrifice  made  on  the 
cross  for  the  sins  cf  the  world,  and  the  doctrineof 
the  Trinity  ;  we  see  no  inconsistency  and  contradic- 
tion, nothing  repugnant  to  the  known  perfections 
of  the  Divine  nature.  But  we  see  in  the  Christian 
Religion,  abundant  evidence  of  the  truth  of  these 
doctrines.     The  question  is   not,  whether  we  caft  • 


C  59   ] 

fectly  comprehend  them  in  every  respect,  and  ? 
solve  every  difficulty  which  may  arise  respecting 
them,  in  relation  to  the  Divine  nature  ;  but  the 
question  is,  whether  we  have  sufficient  evidence, 
that  they  are  true,  that  there  is  no  real  manifest  re- 
pugnance in  them  to  the  attributes  of  God.  Tak- 
ing up  the  subject  in  this  light,  while  we  refer  ' 
these  doctrines  to  a  particular  consideration  in  the 
four  following-  Essays,  wc  do  not  hesitate  to  de- 
clare, that  it  is  our  full,  firm  and  conscientious  be- 
lief, that  there  is  nothing  in  these  doctrines  irre- 
concilable to  the  dictates  of  sound  reason,  and  that 
Christianity  is  not,  in  the  least  degree  in  any  re- 
spect, contrary  to  the  nature  of  God, 


ESSAY    X.        ■ 

Christianity  not  contrary  to  the  nature  of  God  as  f 
ivhat  it  teaches  respecting  moral  evil. 

THE  introduction  of  moral  evil  into  the  system 
ef  creation,  is  a  subject  of  great  difficulty,  when  wo 
consider  it  in  relation  to  the  Divine  Being.  That 
infinite  wisdom  foresaw  the  eflcc's  and  consequen- 
ces of  the  existence  of  sin  on  the  physical  and  moral 
parts  of  the  universe,  is  a  question  that  does  not 


[60] 

-admit  of  a  doubt.  It  is  alike  certain,  that  the  means 
to  prevent  its  entrance  into  the  world,  lay  open  be- 
fore the  eye  of  the  same  Divine  wisdom,  and  that 
adequate  power  to  use  such  means,  or  to  accom- 
plish its  end  without  means,  to  the  most  perfectly 
effectual  prevention  of  the  introduction  of  sin  into 
the  creation  ol  God,  existed  in  the  arm  of  Omni- 
potence. Had  an  intelligent  being,  limited  like 
man,  stood  anterior  to  the  existence  of  moral  evil 
on  these  incontrovertible  propositions,  he  most 
probably  would  have  reasoned  thus  :  "  Sin  can  ne- 
ver enter  int.©  the  world.  For  the  same  unbound- 
ed goodness  which  gave  existence  to  creation, 
will,  it  is  readily  apprehended,  prompt  infinite  wis- 
dom and  almigJity  power  to  raise  insurmountable 
barriers  against  the  introduction  of  sin."  This 
reasoning,  however  plausible  [and  apparantly  just, 
is  erroneous.  For  the  existence  of  moral  evil  is 
Kot  now  problematical ;  it  is  a  matter  of  fact.  Al- 
mighty power  did  not  exert  itself;  and  sin  came 
into  the  world, 

Although  it  does  not  appear  inconsistent  with  the 
Character  ef  man,  to  think  on  this  subject ;  yet  it 
certainly  becomes  him  to  think  modestly  on  a  sub* 
ject,  the  majesty  and  profundity  of  which  overawe 
and  confound  him. 

That  the  ail-good  and  wise  Being  chose  that 
plan  of  creation  which  has  actually  taken  place,  we 
do  not  dGubt,   although   it  involved,  as  one   of  its 


[   61    ] 

consequences,  the  existence  of  moral  evil  ;  not  a 
consequence  neccessarily  and  unavoidably  result- 
ing from  it,  but  a  consequence  arising  from  the  a- 
buse  of  a  power  of  self-determination,  given  unto 
rational  beings  for  the  grand  purpose  ©f  extensive 
virtue  and  unbounded  enjoyment — and,  therefore, 
a  consequence  which  might  not  have  resulted  from 
the  creation  of  the  world.  For  that  God  uncondi- 
tionally determined,  that  sin  should  come  into  the 
world,  is,  in  our  apprehension,  a  proposition  full  of 
extravagant  absurdity,  and  monstrous  impiety. 

When  we  attempt  to  consider  some  questions  a- 
rising  from  this  subject,  we  find  ourselves  surround 
ed  with  impenetrable  darkness.  And,  indeed,  there 
is  nothing  strange  in  this.  For  it  is  not  possible 
for  the  narrow  limits  of  the  human  understanding, 
to  take  in  the  reasons  of  the  Divine  government, 
and  discover  all  the  consequences  resultingfrom  the 
present  system  of  creation,  through  all  the  ages  of 
eternity.  On  the  brink  of  the  abyss  which  rises  be- 
fore us,  we  have  reason  to  exclaim  :  "  O  the  depth 
ef  the  riches  both  of  the  wisdom  and  knowledge  of 
God  !  how  unsearchable  are  his  judgments  and  his 
ways  past  finding  out !" 

But  one  side  of  this  subject  is  all  luminous. 
The  existence  of  sin  in  the  world,  is  a  matter  of 
fact ;  a  sad  deplorable  fact.  The  mind  of  man  is 
morally  perverted,  and  his  heart  deeply  corrupted. 
In   consequence,   darkness   and  error  have   taken 


[  62  J 
place  in  the  former,  and  the  worst  and  basest  passi- 
ons have  gained  the  ascendant  in  the  latter.  The 
noble  power  of  intelligence,  placed  in  man  as  a  go- 
vernor, has  been  reduced  to  the  basest  subjection 
to  blind  and  furious  passion.  Of  course  the  con- 
duct of  man,  the  illustrious  and  distinguished  pos 
sesscr  of  reason,  has  been,  beyond  all  computation, 
extravagant,  outrageous  and  wicked. 

The  truth  of  this  is  confirmed  by  the  universal 
experience  and  acknowledgement  of  mankind,  in 
every  nation  under  heaven,  as  is  abundantly  evident 
from  history.  Indeed,  history  is  little  else  than  a 
public  record  of  ths  crimes  of  mankind.  Through 
all  ranks  in  human  life,  from  the  lowest  condition 
to  the  most  elevated,  from  the  meanest  peasant  to 
the  most  illustrious  character,  the  principle  «f  cor- 
ruption works  its  dire  effects. 

Against  the  existence  of  moral  evil,  no  objection 
can  be  raised,  unless  on  the  ground  of  the  doctrine 
of  absolute  fatality,  with  its  blind  and  resistless 
power  extended  not  only  to  every  part  of  creation, 
but  to  God  himself.  But  this  doctrine,  infinitely 
absurd  in  its  nature,  and  abominable  in  its  conse- 
quences ;  this  doctrine  horridly  impious,  and 
dreadfully  vicious,  carrying  in  its  bosom  death  to 
all  that  is  great  and  good  in  human  society  ;  this 
doctrine  of  absolute  fatality,  can  never  find. place 
except  in  the  brains  of  the  vissionary  sons  of  phi- 
losophical fanaticism. 


[«] 

But  no  objection  can  be  raised  against  Christian 
nity,  On  account  of  its  teaching,  that  sin  is  in  the 
world,  which  will  not  lie  with  equal  force  against 
natural  Religion  itself.  For  it  is  not  the  exclusive 
prerogative  of  the  Christian  Religion,  to  teach  this 
doctrine  :  we  find  it  taught  also  in  natural  Religion. 
Neither  can  any  objection  lie,  on  this  ground,  a- 
guinst  either  the  one  or  the  other,  so  long  as  vice 
and  impiety,  like  mighty  inundations,  overflow  the 
world,  and  sweep  away  the  sons  of  men  from  peaco 
and  happiness,  to  misery,  destruction;  and  death  ; 
or  so  long  as  this  shall  stand  on  the  records  of  time 
or  eternity. 

But  it  may  be  pretended,  that  Revealed  Religion, 
not  because  it  teaches  that  sin  is  in  the  world,  but 
because  of  the  account,  which  it  gives,  of  the  in- 
troduction of  moral  evil  into  the  system  of  crea- 
tion, is  liable  to  objection. 

What  in  the  Mosaic  account  of  the  fall  of  man, 
and  the  entrance  of  sin  into  the  world,  is  liable  to 
objection's  ?  Can  any  thing  be  found,  in  that  ac- 
count, not  readily  reconcileable  to  the  dictates  of 
sound  reason,  in  relation  to  the  attributes  of  God  ? 
does  not  that  very  account  give  unto  Christianity 
an     infinite  superiority  over  natural  Religion  ? 

Heathen  philosophers,  on  this  subject,  were  sur- 
round with  midnight  darkness.  They  wandered 
in  the  labyrinths  of  conjecture,  and  only  lost  them- 
selves the  more  in  proportion  as  they  advanced. 


£.6*3, 

But  behold,  on  the  approach  of  Revealed    Reli- 
gion, this  darkness  vanishes  away  !   conjecture  and 
error  give    place  to  certainty  and  truth.  .    Led  by 
Moses,  we  behold  our  first    parents  innocent  and 
h«ppy,  placed   by  their  gracious  Creator  in  a  gar- 
den of  pleasure  ;  enjoying  the  most  unbounded  Li- 
berty of  gratification,  with  only  one  exception,  one 
only  interdiction,  as  the  trial  of  their  faith,  as  the 
exercise  and  confirmation  of   the    virtues  of  their 
hearts,  as  the   test  of  their  obedience — as  the  ex- 
ternal evidence  of  the  full  submision  of  their  hearts 
to  the  moral  obligations  of  their  nature.     "  Of  eve- 
ry tree  of  the  garden  thou  mayest  freely  eat  ;    but 
of  the  tree  of  the  knowledge  of  good  and  evil  thou 
sbalt  not  eat  ef  it  :  for  in  the  day  thou  eatest  there- 
of thou  shalt    surely   die,"    or.   "dying   thou  shalt 
die.',*     Then  we  behold  them  approached  by  a  fal- 
len angel  in  disguise,  in  a  serpent,  or  in  the  form 
of  a  serpent,  and  by  him  deceived  ;  first  led  to  dis- 
trust the  truth  of  their  maker,  and  then  to  violate 
his  express  commandment.    "  And  he  said  unto  the 
the  woman,  <  Yea,  hath  God  said,  ye  shall  not  eat  of 
every  tree  of  the  garden  ?   And  the  woman  said  un- 
to the  serpent,  we  may  eat  of  the  fruit  of  the  trees 
of  the  garden  :    But  of  the  fruit  of  the    tree  which 
is  in  the   midst  of  the  garden,  God  hath  said,   ye 
shall  not  eat  of  it,  neither  shall  ye  touch  it,  lest  ye 
die.     And  the    serpent  said  unto   the  woman,   ye 
»  Genesis,  2.  16,  17. 


[65] 

•hall  not  surely  die  :  for  God  cloth  know,  that  in 
the  day  ye  eat  thereof,  then  your  eyes  shall  be  o- 
pened  ;  and  ye  shall  be  as  gods,  knowing  good 
from  evil.  And  when  the  woman  saw  that  the  tree 
was  good  for  food,  and  that  it  was  pleasant  to  the 
eyes,  and  a  tree  to  be  desired  to  make  one  wise, 
she  took  thereof  and  did  eat,  and  gave  also  unto 
her  husband  with  her,  and  he  did  eat."*  Thus  sin 
entered  into  the  world.  Now  what  candid  man 
can  find  any  dissatisfaction,  in  this  matural  an!  ra- 
tional account  of  the  introduction  of  moral  evil  in* 
to  the  world  ? 

The  futile  objection,  that  Moses  is  not  worthy  of 
credit,  because  he  attributes  unto  the  trifling  ac- 
tion of  eating  an  apple,  the  most  dreadful  conse- 
quences, death  and  all  our  woes,  is  scarcely  wor- 
thy of  notice.  Moses  no  where  says,  that  the  for- 
bidden fruit,  eaten  by  our  first  parents,  was  an  ap- 
ple. Giving  no  particular  description  of  the  in- 
terdicted tree,  he  distinguishes  it  only  from  the 
trees  of  the  garden,  besides  its  local  situation,  as 
being  the  tree  of  the  knowledge  of  good  and  evil. 
While,  man,  in  obedience  to  the  law  of  God,  touch- 
ed it.not,  he  was  happy  in  the  knowledge,  the  ex- 
perience, the  enjoyment  of  good;  but  when  he  put 
forth  his  hand,  in  violation  of  the  Divine  law,  he 
fatally  acquired  the  knowledge,  the  experience, 
the  misery  of  evil.  In  forbearing  to  touch  the 
fruit  of  this  tree,  he  gave  external  evidence  of obe- 
*  Genesit  3.  1,  2,  3,  4,  5,  6. 


[66] 

dience,  in-,  which  he  enjoyed  the  experimental 
knowledge  of  good.  But  in  eating  that  fruit,  he 
gave  external  evidence  of  disobedience,  by  which 
he  basely  sunk  into  the  experimental  knowledge 
of  evil.  Plence  we  may  discover  the  reason,  why 
this  tree  was  called,  the  tree  of  the  knowledge  of 
good  and  evil.  Neither  Moses,  nor  any  other  in- 
spired writer,  gives  any  intimation,  that  there  was 
any  difference  between  the  nature  of  this  tree,  and 
that  of  the  common  trees  of  the  Garden  ;  nor  do 
they  declare,  that  it  was  the  eating  of  the  fruit  of. 
this  tree,  as  a  natural  action,  but  as  a  violation  of 
the  law  of  God,  which  brought  death  and  all  our. 
woes  into  the  world. . 

The  Christian  Religion  may  here  be  accused  of" 
exaggerating,  in  stating  the  consequences  of  mor- 
al evil.  "Is  not  the  loss  of  immortality  and  hap. 
piness,  a  consequence  too  great  and  dreadful  to  re- 
sult from  the  transgression  of  the  law  of  Gcd  ?  Is 
not  moral  evil  insufficient  to  produce  death  and 
endless  misery  ?  Arc  not  these  punishments  too 
severe  to  be  inflicted  on  ignorant  man,  by  a  gra- 
cious God,  for  the  transgression  of  his  law  ?  And, 
therefore,  is  not  Christianity,  which  assumes  these 
as  the  effects  of  transgression,  extravagantly  se- 
vere, and  inconsistent  with  the  character  of  the 
God  of  mercy  ?" 

We  answer,  Christianity  is  not  extravagantly  se- 
vere, because    it  declarer  that  death  and  endless 


[  67   ] 

misery  are  consequences  of  sin,  nor  is  it  inconsis- 
tent with  the  character  of  the  God  of  mercy.  For 
the  loss  of  happiness  and  immortality,  is  a  direct 
consequence  naturally  arising-  from  the  violation 
of  the  law  of  God.  The  transgression  of  the  law, 
is  a  violation  of  the  relations  between  God  and 
man.  In  the  act  of  transgression,  fidelity  and  al- 
legiance are  broken,  independence  is  assumed,  and 
the  transgressor  withdraws  himself  from  his  ma* 
ker.  What  must  follow  ?  The  loss  of  happiness, 
of  rational  enjoyment,  arising  from  the  manifes- 
tation of  the  Divine  perfections,  and  the  love  of 
God.  In  this  only  the  true  felicity  of  an  intelli- 
gent being  consists.  When  the  mind  sinks  into 
corruption  and  misery,  it  is  reasonable  to  expect* 
that  the  body  will  participate  in  its  degradation — . 
will  also  sink  in  the  arms  «f  corruption  and 
death. 

It  may  likewise  be  observed,  that  an  intelligent- 
being  can  be  happy  in  those  pursuits  only,  which 
arc  consistent  with  his  nature,  and  in  which  the  end 
of  his  creation  will  be  accomplished.  Now  the  trans- 
gression of  the  law  of  God,  is  an  act  of  violence  done 
to  the  constitutional  powers,  and  original  feelings 
of  the  transgressor,  since  every  lav/,  obligatory  on 
him,  necessarily  grows  cut  of  his  nature.  Such 
violence  offered  to  the  nature  of  a  moral  being,  and 
in  direct  opposition  to  the  end  of  his  creation^ 
must  naturally  sink  him  down  to  the  gulphs  cfmis- 


i 


[68] 

ery.     Under  it,  there  can  be  no  possibility  of  hap* 
piness. 

Therefore,  as  it  is  possible,  yea  probable,  that 
the  transgressor  may  sink  so  far  into  error  and 
corruption,  as  to  render  it  impossible  for  him  to 
return  to  his  fidelity  and  allegiance,  to  God,  endless 
misery,  independent  of  Divine  vengeance  particu- 
larly  expressed,  may  be  the  naturral  consequence 
•f  sin. . 

But  we  are  not  to  forget,  that  the  God  of  mercy, 
is  the  God  of  justice,   and   the    governor   of  th&- 
world.     It  therefore  becomes  him  to    support  the 
dignity  and  authority  of  his  government,  by  inflict- 
ing such  punishments  on  the  delinqent  sinner,  in- 
corrigible in   transgression,    as    the  principles  of  i 
j)ivine  justice  may  demand. 

Death  and  misery  are  in  the  world;  and  unto 
what  cause  can  they  be  imputed,  with  so  much  pro- 
priety, as  to  moral  evil  ?  Is  any  thing  else  ade»~ 
quate  to  their  production  ?  And  shall  Christianity 
be  reproached  with  extravagant  severity,  because 
it  discovers  the  true  and  adequate  cause  of  all  the 
evils  existing  in  the  world  ?  because  it  declares, 
that  endless  misery  will  be  the.  consequence  of  in-* 
corrigible  corruption  and  wickedness  ?  and  because 
it  gives  us  assurances,  that  God  will  let  loose  his 
indignation  on  those  who  shall  continue  to  trans* 
gress  his  laws  ?  And  shall  it  be  represented,  as  be- 
ing inconsistent  with  the  character  of  the  God  of 
mercy,  when  it  does  all  this,  with   the  benevolent  , 


t 69  3 

flesign  of  warning  us  against  the  danger  of  sin,  and 
of  inducing  us  to  return  with  repentance  and  faith 
unto  God,  that  we  may  escape  the  everlasting  mise- 
ry resulting  from  transgression,  and  that  we  may 
enjoy,  through  the  riches  of  free  grace,  that  im- 
mortal happiness  which  is  inseparably  connected 
with  obedience  ?  This  would  be  the  highest  degree 
of  extravagant  folly,  and  a  species  of  baseness 
worthy  of  the  severest  execration. 

On  reviewing  this  subject,  we  are  fully  persuad- 
ed, that  Christianity  is  not  contrary  to  the  nature 
of  God,  on  account  of  what  it  teaches  concerning 
moral  evil. 


ESSAY  XL 

"Christianity  not  contrary  to  the  nature   of  God  ia 
respect  to  the  doctrine  of  the  Incarnation, 

THE  son  of  God  was  indeed   manifested  in  the 

flesh.     The  brightness   of  the  Father's  glory,  and 

the  express  image  of  his  person,  ia  whom  the  God- 
head dwelt  bodily,  was  veiled  in  humanity. 

We  do   not  deny,  that   the  manifestation   of  the 

Son  of  God  in  the  flesh,  is  a  mystery — a  mystery  so 

great  that  the  angels  desire  to    look  into  it.      But 

i!eny,wc  do    that   there  is  any    thing  in  it  irreco^- 


I  70  1 

cilakle  to  the  dictates  of  reason  respecting  the 
nature  of  God.  We  grant  that  it  is  truly  astonish- 
ing, that  the  Only  begotten  of  the  Father  should 
so  humble  himself,  as  t«  take  on  him  the  form  of 
a  servant  in  the  likeness  of  man — But   are  not  all 

the   works  of  God    astonishing  ? Greatness, 

grandeur,  and  incomprehensibility,  mark  all  the 
operations  of  the  Divine  hand,  and  distinguish  them 
from  the  works  of  second  causes. 

Reason  has  received  from  the  manifestation  of 
the  Son  of  God,  her  present  accuteness  and  vigor. 
By  it  she  has  been  elevated  from  the  dismal  vales 
of  error,  to  the  mountain  of  truth,  where  she  en- 
joys the  mildest  beams  of  mercy,  and  a  flood  of 
day  from  the  Sun  of  righteousness.  What  then, 
shall  she  object  against  the  incarnation  of  the  Son 
of  God?  Will  she  dictate  anything  against  th« 
source  of  her  strength,  vigor  and  honor  ? 

We  are  taught  by  the  purest  dictates  of  reason, 
that  the  great  First  Cause  essentially  inhabits  the 
whole  universe.  There  is  nothing,  physically  con- 
sidered, but  what  is  full  of  him.  God  fills  all  things, 
from  the  highest  intelligence,  who  triumphs  in 
exalted  excellence,  down  through  all  the  grada- 
tions of  creation  even  to  dull  matter.  His  presence 
gives  reality  and  support  to  nature.  From  being 
united  to  God,  as  its  Creator,  it  subsists  in  all  its 
various  forms—Separated  from  him,  it  would  sink 
to  nothing  again.  Shall  reason,  then,  revolt  at  the 
idea  of  a  particular  union  formed  between  God  and 


[  ri  3 

man,  in  the  person  of  Jesus  Christ,  for  the  glorious 
purpose  of  redeeming  myriads  of  intelligent  be- 
ings, whose  existence  can  be  measured  by  eternity 

only  ? 

Creation  was  an  act  of  Divine  power,    by  which 

nature  arose  out  of  nothing.  Hence  the  various 
orders  of  created  beings,  from  the  highest  to  the 
lowest,  have  one  common  origin.  All  their  ex- 
cellence is  derived  ;  and  the  degrees  of  glory  by 
which  they  differ,  arose  from  the  will  of  their 
Creator.  There  is  no  such  thing  as  physical  base- 
ness, in  a  positive  sense,  in  creation.  All  posi- 
tive baseness  must  exist  in  moral  depravity.  It 
seems  therefore,  that  it  cannot  be  dishonorable  to 
God  to  form  any  union,  which  he  may  think  proper, 
with  any  of  his  creatures,  when  they  are  consider- 
ed in  respect  to  their  physical  constitution  j  and 
that  every  objection,  which  maintains  the  least  sha- 
dow of  reason,  brought  against  such  union,  musfbe 
grounded  on  moral  depravity.  But  it  is  not  ex- 
pected, that  those  who  rise  up  against  Christianity, 
on  account  of  the  incarnation  of  the  Son  of  God 
will  make  this  the  ground  of  their  objection  ;  be- 
cause they  seem  unwilling  to, allow  the  existence 
of  moral  depravity. 

However,  should  any  take  this  ground,  they  will 
not  be  able  to  maintain  it ;  for  the  Gospel  teaches 
us,  that  the  man,  Christ  Jesus,  in  whose  person 
God  has   united  himself  with-   mankind,   was   not 


[72  ] 

'brought  into  the  world  by  natural  generation,  but 
by  an  immediate  act  of  Divine  power,  by  the  oper- 
ation of  the  Holy  Ghost;  and  that,  therefore,  he  was 
free  from  moral  depravity — He  was*  without  sin. 

It  may  be  said,  "  that  the  Christian  Religion  is 
not  worthy  of  credit,  on  account  of  the  incarnation 
of  Jesus  Christ,  which  is  represented  as  affecting 
God  with  the  alteration  of  his  nature,  and  commu- 
nicating the  essential  properties  of  Deity  to  hu- 
manity." -If  the^Gospel  did,  indeed,  communicaU 
any  such  ideas  as  these,  we  should  have  reason  to 
doubt  of  its  truth.  But  it  teaches  no  such  things. 
It  is  far  from  teaching,  *that  Deity  suffered  any 
change,  or  that  the  essential  attributes  of  God  were 
communicated  to  human  nature,  in  the  incarnation 
of  Jesus  Christ — It  teaches  just  the  reverse.  \Ve 
are  taught  by^it,  that  there  are  two  distinct  natures 
in  Jesus  Christ,  the  human,  and  the  Divine.  The 
first  of  these,  though  greatly  exalted  in  excellence 
and  glory,  is  however  still  human.  The  Divine  na- 
ture is  gloriously  incapable  of  mutability — "  Jesus 
Christ,  as  God,  is  the  same  yesterday,  to  day  arid 
forever.,, 

Here  it  may  be  objected,  "that  the  Gos>el  in 
teaching  the  doctrine  of  the  Incarnation,  represents 
God  in  a  very  mean  and  contemptible  light,  by 
making  humility  a  part  of  his  character."  We 
ask:  Is  humility  mean  and  contemptible  ?  Is  it  in  no 
*ense^com.patible  with  the  character  of  God.?    Is 


t   **   ] 

Hot  pride  its  opposite  ?  Would  the  objector  have 
the  Gospel  to  represent  Deity  under  the  character 
of  an  imperious  and  haughty  tyrant  ? 

But  what  is  humility  ?   Is  it  not  modesty,  conde- 
scendingly and  prudently  withholding  the  manifes- 
tation of  the  lustre  of  real  excellence  ?     Is  not  this 
^consistent  with  the  character  of  God  ?   Does  he  not 
"withhold  from  us   the  greater  part  of  the  lustre  of 
■his  perfections?     The  Son  of  God,   when  he  came 
into  the  world,  in  condescension  to  our  weakness, 
and  in   prudence  with    respect   to  the   purpose  of 
his    mission,  made  himself  of  no   reputation  :     ha 
covered   the  gUry   of    his    Divine    nature,    which 
would  have  been  insufferable  to  the  eyes   of  mor- 
tals, by  taking  on  him  the  form  of  a  servant,  the  na- 
ture of  man. 

"\Ye  do  not  deny,  that  humility  is  ascribed,  in 
other  respects,  unto  Jesus  Christ  in  the  Gospel. 
But  is  it  not  then  always  with  respect  to  his  human. 
ity,and  not  to  his  Divinity?  Jesus  Christ,  who  as  God 
concealed  the  lustre  of  his  glory,  humbled  himself 
as  man,  in  obedience  unto  the  death  of  the  cross. 

Therefore,  as  the  Gospel,  respecting  the  Incar- 
nation of  Jesus  Christ,  does  not  confound  Deity 
with  humanity ;  and  as  no  dishonor  can  arise  to  God 
from  his  uniting  himself  with  man  in  the  Person 
of  Jesus  Christ,  either  on  the  ground  of  the  natura* 
constitution  of  human  nature,  or  its  depravity  ;  we 

conclude  that  no  objection  can  lie  against  our  Ho» 
D 


ly  Religion,  because  it  teachesthat  the  Son  of  God 
was  manifested  in  the  flesh.  And  especially,  as  it 
is  manifest,  that  reason  has  derived  great  strength, 
and  abundant  light,  from  this  manifestation,  she 
can  never  oppose  the  Christian  Religion — It  is  not 
reason,  but  folly,  which  rises  in  opposition  to  the 
glorious  Gospel  of, Jesus  Christ. 


ESSAY  XII. 

'Christianity  not  contrary  to  the  nature  of  God  res* 
fiecting  the  doctrine  0/  the  Atonement. 

THE  doctrine  of  the  atonement,  is  of  great  con* 
sequence  in  Religion.  What  the  sun  is  to  the  so- 
lar system,  this  appears  to  be  to  the  Christian  Re- 
ligion. It  is  the  connecting  principle  in  the  sys- 
tem of  evangelical  Truth.  With  it  the  Gospel  is 
full  of  light,  beauty  and  energy  ;  but  without  this 
doctrine,  it  would  be  void  and  without  form,  and 
darkness  would  cover  the  face  thereof,  as  it  did  the 
face  of  the  great  deep  in  the  beginning  of  th* 
world. 

We  may  therefore  expect,  that  all  the  ingenuity 
and  energy  of  infidelity,  will  be  directed  against 
this  doctrine.  The  objection  may  run  thus  :  "  The 
doctrine  of  the  atonement,  intimately  connected 
with  all  the   doctrines  of  the   Gospel,  and  partici> 


fto  ] 

"Jarly  with  that  of  the  incarnation,  affords  a  slronj 
argument  against  Christianity.  For  it  represents 
the  impassible  God  as  suffering  ;  the  Governor  of 
the  world,  as  being  unjust  and  cruel,  punishingthe 
innocent  instead  of  the  guilty  ;  and  the  God  of  all 
wisdom,  as  acting  the  part  of  folly  in  employing 
the  most  expensive  means  for  the  accomplishment 
of  no  valuable  purpose,  the  atonement  being  use- 
less, as  pardon  must  come,  after  all,  from  Mercys 
and  not  from  Justice.'* 

This  is  a  bold  and  daring  objection,  as  destitute 
of  truth  as  it  is  of  modesty.  However  we  will 
examine  it. 

It  is  a  truth  unto  which  we  cordially  assent,  and 
which  we  wish  to  be  deeply  impressed  on  every- 
mind,  that  there  is,  indeed,  an  inseparable  connec- 
tion between  the  doctrine  of  the  incarnation,  and 
that  of  the  atonement.  For  the  Gospel  teaches  us 
that  the  express  purpose  of  the  manifestation  of 
Jesus  Christ  in  the  flesh,  was  to  make  an  atone- 
ment for  the  sins  of  the  world,  by  offering  himself 
to  Divine  justice  as  a  sacrifice  on  the  cross.  10, 
therefore,  this  doctrine  were  absurd,  we 
would  not  contend  for  that  of  the  incarnation.  But 
it  is  not  absurd.  There  is  nothing  in  it  contrary 
to  the  nature  and  character  of  God. 

The  doctrine  of  the  atonement,  contains  noth- 
ing inconsistent  with  the  impassibility  of  Deity. — 
For  where  this   doctrine  is  taught    in  the   Gospel, 


,      C  «] 

there  is  not  the  least   intimation    given,    that  the 
Divine  nature    suffered.     But  on  the  contrary,  we 
learn  from  Revealed  Religion,  that  God  is  blessed 
forever  more — that  the   eminence    cf  his  perfec- 
tions,   raises  him    infinitely    above   all    possibility 
cf  suffering.      We  are  taught  by  the  Gospel,  that 
Jesus  Christ  is  truly  man,  and  truly  God.    His  hu- 
manity suffered — his  Divinity  could  not.     The  Di- 
\iiiky  supported  the    humanity,    and  enabled  it  to 
bear  the  intolerable  weight  of  the  sins  of  the  whole 
world  ;  to  suffer  what  in  the  eye  of  Divine  justice, 
was   fully   equivalent    to  the    curse  of  the  law  of 
God,  against  the    delinquent    sobs  of  men.     For 
let  it  be    remembered,  .that  the    law  cursed  man 
with  death,  endless  death,   everlasting  destruction 
from  the  presence  of  the  Lord,  and  frem  the  Glo- 
ry of  his  power.     But  Christ  olid  not  suffer   this.: 
he  did  not  suffer  everlasting  destruction.     But  he 
suffered  in  that  degree,  and  with  that  merit,  which 
in  the  view  cf  Justice,  made  perfect  satisfaction  for 
the  sins  of  the  world.     The    sufferings  of  his  hu- 
manity, voluntarily  offered,  became  infinitely  mer- 
itorious from  his  Divinity.     Hence    we   conclude, 
that  the  doctrine  of  the  atonement  does  not  reprc* 
sent  Deity   as  suffering ;  it  is  not  contrary  to  the 
glorious  perfection  of  God,  which  exalts  him  to  in- 
finite  and    inviolable   happiness.     Therefore,  the 
accusation  against  Christianity,  now  under  consid- 
eration, is  the  offspring  of  gross  ignorance   mi 
presumption^ 


L  n  1 

With  respect  to  the  assertion,  "that  the  doc-- 
tl»ine  of  the  atonement  represents  the  Governor  of 
the  world,  as  being-  cruel  and  unjust,"  we  not  on- 
ly deny  it,  but  are  able  to  prove  the  reverse. — . 
Without  entering  into  detail  on  this  proof,  we 
shall  just  remark,  that  the  Governor  of  the  world 
by  the  atonement  has  manifested  himself  infinite- 
ly merciful  and  jnst — so  merciful,  that  he  wis  not 
willing  to  destroy  the  guilty  ;  and  so  just,  tint  he 
would  not  save  them  without  satisfaction  for  the 
breach  of  the  holy  law.- 

In  the  sufferings  of  the  blessed  Jesus,  no  cruel* 
ly,  or  injustice,  was  offered  unto  him,  by  the  D;- 
vine  government ;  for  he  suffered  willingly.  It.il 
he  been  dragged  to  execution,  and  sacrificed  a- 
gainst  his  own  will,  it  would  have  been  cruel  and 
unjust.  But  he  did  not  suffer  from  compulsion, 
but  he  suffered  of  choice.  He  offered  himself 
freely  as  a  sacrifice  for  us,  and  when  he  had  pur- 
ged our  sin  he  sat  down  at  the  right  hand  of  the 
Majesty  on  high.'-  For  he  said  :  "  I  lay  down  my 
life,  that  I  may  take  it  again.  No  man  taketh  it 
from  me,  I  lay  it  down  of  myself:  I  have  power  to 
lay  it  down,  and  I  have  power  to  take  it  again/' 
Hence  it  is  evident,  that  Christianity  is  not  objec- 
tionable on  account  of  the  doctrine  of  the  atone- 
ment, as  charging  the  Governor  of  the  world  with 
cruelty  and  injustice.  For  although  the  holy  and 
innocent  Jesus   did   suffer   in  the    place  of  guilty 


£t»1 

men,  yet  nothing  cruel  and  unjust  took  place  i» 
his  death  and  passion,  with  respect  to  the  Govern- 
ment of  God  ;  because  it  was  the  choice  of  Christ, 
to  die  for  the  sins  of  the  world. — He  lay  down  his 
life  of  himself. 

That  the  wisdom  of  God  used  expensive  means 
for  the  redemption  of  the  world,  we  are  not  dispo- 
sed to  dispute.  But  we  are  far  from  admitting, 
that  no  valuable  purpose  was  effected  by  them.— 
The  manifestation  of  the  glory  of  God,  in  the  aal« 
ration  of  a  multitude  of  reasonable  and  immortal, 
beings,  was  effected  by  the  use  of  those  means  j 
and  we  apprehend,  that  it  is  difficult  to  conceive  a 
purpose  ofgreatcr  value. 

We  also   readily  acknowledge,  that  pardon  must 
still  come    from  the  hand   of  Mercy.     But  it  will 
not  therefore  follow,  that  the  atonement    was  use- 
less.    We  cannot  infer,  that  because  the  pardon  of 
*in  arises  from   the  bowels  of    Divine  mercy,    th% 
satisfaction  made  for  the  transgression  of  the  law 
is  attended  with  no    advantage  ;  for  it  may  be  inM 
nicely    mere   advantageous   to    remit    sin    on   tb© 
ground  of  satisfaction   made   for  it,  than  to  pardon 
it  without  any  satisfaction. 

Let  us  remember,  that  God  is  in  heaven,  and 
that  we  arc  upon  the  earth;  and  that,  therefore, 
his  ways  are  inscrutable  to  us.  It  is  impossible 
for  us  to  see  all  the  reasons  of  the  Divine  trans- 
actions, or  all  the  consequences  resulting  from 
hem-     If  we  had  no  other  argument  except  this. 


[79   ] 

to  justify  Christianity  from  the  charge  of  the  inu- 
tility of  the  atonement,  we  should  have  sufficient 
to  satisfy  reasonable  men.  For  the  utility  of  the 
proceedings  of  God,  is  not  to  be  determined  by 
the  scanty  line  of  the  human  understanding*.  But 
we  have  other  arguments,  as  will  presently  ap- 
pear. 

We  shall  not  assert,  that  it  vfas  impossible  for 
God  to  have  redeemed  the  world,  in  any  other  way 
than  by  the  sacrifice  of  Jesus  Christ.  For  it- 
would  be  presumption  in  us  to  limit  the  Holy  One 
of  Israel,  to  prescribe  bounds  to  the  infinite  God. 
But  we  do  net  hesitate  to  declare,  on  the  ground  of 
the  Gospel,  that  he  chose  to  redeem  the  world 
by  the  death  of  Christ  ;  and  we  hope,  we  shall  not 
depart  from  that  modesty  which  becomes  human 
nature,  when  we  affirm,  that,  among  other  reasons 
the  utility  of  the  atonement  was  an  inducement  to 
that  choice;. 

One  use  of  the  atonement,  apparent  even  to  our 
weak  understanding,  is,  the  honor  which  the  law 
received  "by  it.  Jesus  Christ  fuliilled  the  law  by  a 
life  of  perfect  obedience,  and  made  it  honorable 
by  a  death  perfectly  meritorious,  and  every  way 
suited  to  support  the  dignity  of  the  law. 

It  became  God,  as  the  Ruler  of  the  world,  in 
bringing  many  sons  to  glory,  to  make  the  Captain 
of  their  salvation  perfect  through  sufferings.  It 
became  him  to  support  the  honor  of  the  law,  to  see 


[80  J 

that  it  was  not  broken  with  impunity,  by  requiring 
that  Jesus  Christ,  who  had  undertaken  the  cause 
of  man  to  answer  for  the  transgression  of  the  law, 
should  be  made  perfect,  as  an  atoning  priest, 
through  suffering  the  curse  of  the  law.  Had  the 
Almighty  pardoned  the  transgressions  of  th« 
world,  without  any  satisfaction,  it  would  have  see- 
med to  us,  that  even  the  foundations  of  his  ever* 
lasting  Kingdom  were  loosened.  But  by  demand- 
ing satisfaction,  the  honor  of  his  law,  the  firmness, 
of  his  kingdom,  and  the  establishment  of  his  autho- 
rity, so  necessary  for  the  welfare  of  his  subjects, 
and  the  glory  of  his  name,  are  evidently  maintain- 
ed. 

Hence,  we  may  discover  another  use  of  the  a*. 
tonement ;  its  powerful,  extensive  and  happy  influ- 
ence on  the  minds  of  moral  beings.  Truth,  good- 
ness, and  justice,  are  eminent  traits  in  the  charac- 
ter of  God,  as  the  Father  and  Sovereign  of  the  uni- 
verse; and  in-that  proportion  in  which  moral  be- 
ings discover  and  feel  these  Attributes,  they  are 
induced  to  walk  in  the  paths  of  virtue,  to  honor, 
and  to  happiness.  And  where  shall  we  find  truth, 
goodness,  and  justice,  displayed  with  so  much  ef. 
feet,  with  so  much  glory  and  power,  as  in  the  mag- 
nificent and  awful  transactions  of  Calvary?  It  is 
impossible  for  us  to  conceive  the  extent  of  the  in- 
fluence, now  under  consideration,  not  only  on  man- 
kind, but  also  on  higher  orders  of  beings,  who 
may.  have  been  astonished  spectators,  or  may  have 


[  81    ] 

received  just  views,  of  the  sufferings  with  which* 
Christ  atoned  for  the  sins  of  the  world.  The  hap-- 
py  and  glorious  effects  of  the  atonement,  with  re- 
gard to  its  moral  influence,  as  well  as  with  resp  i  :t 
to  the  removal  of  the  guilt  of  the  world,  may  be 
experienced  by  countless  myriads  of  immortal  be- 
ings through  the  ages  of  eternity. 

Whenever  we  candidly  examine  the  doctrine  of 
the  atonement,  as  it  stands  in  the  Gospel,  we  shall 
find  it  to  agree  with  the  character  of  God  ;  to  be 
gloriously  declarative  of  mercy  and  justice,  and 
extensively  useful  to  the  subjects  of  the  Divine 
government.  We  shall  see,  that  Christianity,  from 
the  atonement,  derives  much  of  its  excellence;  and 
that,  instead  of  being  objectionable  on  account  of 
this  doctrine,  it  is  worthy  of  our  highest  estima- 
tion, as  being  perfectly  consonant  to  the  nature  of 
God,  and  happily  accommodated  to  the  necessity  o£" 
mankind.. 


ESSAY  XIII. 


Christianity  not  contrary  to  the  nature    of  God,  on 
account  of  the  doctrine  of  the  Trinity. 

TO  attempt  an  explanation  of   inexplicable  and 

incomprehensible  subjects,  is  a* mark  of  weakn 

or  ostentation,   and    frequently  of  both.     But  iae 
D  2 


[  Is  ] 

discovery  of  our  weakness,  is    not  the  only  conse- 
quence resulting  from  such  attempts.     For  when 
we  launch  out  into  unfathomable  deeps,  with  a  de- 
sign to  sound  them  to  the  bottom,  we  involve  our- 
selves, and  those  who  are  encouraged  to  follow  us 
by  our   example,   in  great  and  dangerous  difficul- 
ties.    While  we  apply  the    whole  of  our  power  to 
accomplish   our   vain  design,    we  are  swept  down 
by  the  current,  and  lost  in    the  fogs  of  error.     At 
length,  we  know  not  which  way  to  steer  our  course. 
Mistake  follows    mistake  ;  and  error  succeeds  er- 
ror.    Truth  and  wisdom  vanish  out  of  sight  ;  and 
.ness  and  night  close  upgn  us. 
The  truth  of  these  observations  is  often  exem- 
plified, in  a  very  striking  point  of  light,  in  many 
who    undertake    the    consideration  of  the  subject 
new  before  us. 

The  doctrine  of  the  Trinity  is  a  mystery  of  God 
— a  mystery  concerning  the  mode  ©f  the  Divine 
existence,  which  is  altogether  inscrutable  to  man; 
yet  vain  men  have  frequently  attempted  to  explain 
it.  and  thereby  have  darkened  counsel  with  a  mul- 
titude of  words.  Instead  of  nourishing  faith,  they 
have  generated  doubts,  in  the  minds  of  many,  oa 
this  important  subject. 

Therefore  it  will  not  be  expected,  that  any  at» 
tempts  to  explain  the  Trinity  will  be  here  made  : 
it  is  sufficient  to  state  it  as  it  is  found  in  the  Gos- 
pel. In  the  New  Testament  we  are  taught,  that 
there  are    the  Father,  and  the  Son,  and  the  Holy 


[   83   ] 

Ghost;  and  that  these  Three  are  One.  This  mys- 
tery concerning  God,  I  believe,  not  because  I 
comprehend  it,  but  because  I  am  persuaded  that 
God  has  revealed  it.  It  is  not  my  province  t©  try 
to  explain,  or  even  to  conceive,  how  the  Father* 
and  the  Son,  and  the  Holy  Ghost,  constitute  one  e- 
tcrnal  and  ever  blessed  God. 

We  would  have  it  here  remembered,  that  Chris- 
tianity is  not  concerned  in  any  idea  merely  human, 
which  may  have  been  advanced  respecting-  the  doc- 
trine of  the  Trinity.  But  we  are  to  take  this  doc- 
trine as  it  stands  in  the  New-Testament,  and  not 
as  it  may  have  been  represented  by  the  pens  of 
weak  and  visionary  men. 

Now  in  this  light,  on  what  ground  can  any  objec- 
tion lie  against  the  doctrine  under  consideration  ? 
Is  it  that  of  mystery  ?  But  we  have  already  an- 
swered this  in  a  former  Essay  ;  where  it  has  been 
shown,  that  mystery,  when  it  does  not  respect  evi- 
dence, is  not  a  sufficient  reason  to  reject  any  doc- 
trine whatever. 

That  there  is  but  one  God,  one  eternal  Being  of 
infinite  perfection,  is  evident.  For  the  idea  of  two 
different  beings  of  infinite  perfection,  involves  a 
contradiction  ;  because  infinite  perfection  can  ad- 
mit of  no  difference.  What  constitutes  two  or 
more  beings,  distinct  individuals  ?  Is  it  not  the 
difference  which  exists  between  them?  Therefore, 
there  is  only  one  God. 


[84] 

But  the  doctrine  of  the  Trinity,  does  not  appear 
to  be  objectionable,  on  the  ground  of  the  unity  of 
God.  For  we  can  perceive  no  absolute  repugnance 
between  the  doctrine  of  the  unity,  and  that  of  the 
Trinity  of  the  Holy  One.  For  if  the  Father,  and 
the  Son,  and  the  Holy  Ghost,  possess  infinite 
perfection,  they  must  be  one  ;  because  infinitude, 
not  admitting  of  any  difference,  necessarily  consti- 
tutes the  unity  of  the  Divine  Being.  And  who  will 
deny,  that  they  ^re  infinite  in  perfection  ?  What 
reason  can  be  offered,  why  they  may  not  be  on  e 
in  nature,,  in  happiness,  in  will,  in  power,  and  in 
action  ?.  Who,  will  deny,  that  there  exist  in  man,  a 
fcoay  of  matter,  and  a  soul  of  intellectual  power, 
possessing  a  spirit  of  natural,  social  and  moral  dis- 
position ?  Yet  these  make  only  one  man. 

We  see  no  reason,  therefore,  to  condemn  Chris- 
tianity, because  it  teaches  us.  to  believe  in  the 
Trinity  of  God  ;  for  it  does  not  appear  on  this  ac- 
count inconsistent  with  the  Divine  attributes,  as 
■\vc  learn  them  from  the  works  of  creation. 

Hitherto  we  have  found  nothing  in  the  Religion 
cf  Jesus  Christ,  which  is  repugnant  to  the  attri- 
butes of  Deity.  It  has  fully  borne  the  test  of  the 
first  Rule,  which  we  proposed  to  apply  unto  it. 
And,  indeed,  the  further  any  one  may  go  in  mak- 
ing application  of  this  test  the  more  will  the  ex- 
cellence ofourHvsIy  Religion  appear:  it  will  come 
forth  from  the  severest  trial  with  increased  lustre, 
more  precious  than  gold  seven  times  tried  in  thefire.. 


[»5  ] 


ESSAY    XIV 


Christianity  is  of  God,  because  it  dears  the  im/ires* 
sion  of  his  hand.. 

WE  always  expect  to  find  an  agreement  between 
causes  and  their  effects  ;  a  resemblance  between 
authors  and  their  works.  The  work  of  a  wise  and 
good  being  will  have  the  marks  of  wisdom  and 
goodness.  Therefore,  "a  Revelation  from  God 
must  resemble  its  Author  ;  it  must  bear  the  im- 
pression of  the  Divine  character  ;  it  must  be  good, 
great  and  perfect."  This  second  Rule  which  wo 
have  laid  down,  as  a  test  of  Revelation,  let  us  now 
apply  to  the  Christian  Religion, 

God  has  impressed  himself  on  all  the  works  of 
his  hands.  His  footsteps  shine  in  creation  and 
providence,  but  particularly  in  redemption.  In  re- 
demption the  glory  of  his  perfections  astonishes 
the  mind,  and  melts  the  heart.  There  the  majes- 
ty and  loveliness  of  his  character,  are  clothed  m 
splendor  altogether  unparalleled  in.  any  of  his  other 
works. 

The  majesty  and  grandeur  of  God  appear  in  the 
greatness  of  his  works.  The  heavens  declare  the 
glory  of  God,  and  the  firmament  shows  his  handy 
work.  He  stretched  out  the  north  over  the  empty 
place,  and  hung  the  earth  upon  nothing.     He  mea- 


C   86] 

sured  the  waters  in  the  hollow  of  his  hand,  and 
n.eted  out  the  heavens  with  a  span  ;  he  has  deco- 
rated the  immeasurable  expanse  of  heaven  with 
shining  worlds  and  burning  suns  ;  and  he  upholds 
the  vast  fabric  of  nature  by  the  word  of  his  power. 
But  it  is  on  the  cross,  that  magnificence  and  gran- 
deur appear  in  superior  pomp,  and  milder  lustre, 
being  softened  by  the  rays  of  more  lovely  perfec- 
tions. There  God  effected  a  work  more  glorious, 
than  the  creation  of  the  universe.  There  he  ma- 
nifested goodness  and  mercy,  in  charms  irresisti- 
ble ;  while  he  discovered  justice  clothed  in  glory 
awfully  majestifc — an  object  of  the  profcundest  re- 
yerence  and  fear. 

The  eternity,  wisdom,  and  power  of  God,  we 
may  behold  in  the  light  of  nature,  beaming  through 
the  amazing  frame  of  the  universe.  And  though 
the  spirituality,  omnipresence,  unity,  and  immuta- 
bility of  God,  apparently  lay  more  remote  from  the 
eye  of  reason,  than  the  perfections  which  were  just 
now  mentioned,  yet  they  may  be  discovered,  in 
some  degree,  in  the  same  light.  But  it  is  the  g'ory 
cf  Christianity,  to  discover  all  these  attributes  in 
their  full  lustre,  and  to  exhibit  them  in  truly 
pleasing  and  lovely  light  ;  while  it  alone  possesses 
the  prerogative  of  manifesting  the  doctrine  of  the 
Trinity. 

Although  the  moral  character  of  God  may  be 
discovered,  in  some  degree,  through  the  medium 


[87-] 

of  visible  objects  ;  yet  it  must  be  attended  with  ob- 
scurity in  some  degree,  on  account  of  the  disorder 
existing  in  the  natural  and  moral  world.  But  this 
obscurity  vanishes  before  the  Christian  Religion, 
and  the  moral  character  of  God  appears  in  beauty 
divinely  splendid.  The  holiness,  love,  mercy, 
compassion,  long-suffering*  justice,  truth,  and 
faithfulness  of  almighty  God,  are  manifested  by  the 
Gospel  in  light  as  clear  as  that  of  noon-day.  "For 
God,  who  commanded  light  to  shine  out  of  darkness, 
hath,"  through  the  Gospel,  "  shined  in  our  hearts, 
to  give  the  light  of  the  knowledge  of  the  glory  of 
God,  in  the  face  of  Jesus  Christ." 

'From  this  comparative  view  of  natural  Religion 
with  Christianity,  respecting  the  nature  and  cha- 
racter of  God,  it  is  evident  that  the  latter  possesses 
an  infinite  superiority  over  the  former:  and  it  is 
also  equally  evident,  that  the  Religion  of  Christ, 
which  gives  us  such  a  distinct  manifestation  of 
God,  must  resemble  him. 

Indeed,  that  Religion  which  Jesus  has  publish- 
ed unto  the  world,  bears,  in  every  part,  evident 
marks  of  its  Divine  origin.  It  resembles  God  in 
the  dignity,  harmony,  and  connection  of  its  doc- 
trines, in  the  purity,  extent,  and  proportion  of  its 
precepts  ;  and  in  the  glory  and  power  of  the  sanc- 
tions, with  which  it  is  armed,  and  by  which  it  en- 
forces obedience  with  so  much  energy. 

Our  Religion  is  of  God  ;  for  it  resembles  him  in 
greatness.     There  is   a  greatness  in  it,    which  is 


r  83  j 

found  in  no  other  theological  system.  The  compo- 
sitions of  men  resemble    their  imperfection  ;  they 
are  always  in  some    degree    little  and    imperfect. 
Cut  the  Religion,  which  came  down    from  heaven,, 
is  great  throughout.   It  astonishes  us  with  the  mag- 
nitude of  the  objects,  which  it  holds  to  view  ;    and. 
the  boldest  imagination,  and.  the  accutest  thought, 
are  confounded   and  entirely   lost,  in  the  extent  of 
that  duration    which  it  embraces  in  the    sanctions 
of  its  obligations..     In  vain  do  we  try  to   grasp  the 
magnitude  of  those  objects,  and  to  measure  the  ex- 
tent of  that  duration.. 

The  character  of  goodness,  deeply  impressed  on: 
Christianity,  is  an  evident  mark  of  its  divinity. — 
Goodness  in  relation  to  law,  may  be  considered  as 
either  positive  or  relative.  Positive  goodness 
respects  the  nature  of  law  abstractly,  considered, 
without  any  reference  to  those  beings  whom  it  is 
designed  to  govern.  Relative  goodness  regards  law. 
as  being  properly  adapted  to  the  state  of  those  for 
whom  it  is  made.  Now  where  shall' we  find  posi- 
tive goodness  in  such  richness,  as  in  the  Christian 
Religion  ?  And  as  t©  relative  goodness,  it  is 
found  there  in  the  highest  degree  of  perfection.; 
the  Gospel  being  perfectly  accommodated  to  ths 
nature  and  condition  of  mankind. 

Christianity  is  from  heaven  ;    because  it  is  per- 
fect.    It  is  the  work  of  a  perfect  Being  ;  it  is  full 
and  complete  in  every  part.     It  is  a  system  of  prin-  • 
ciples  and  duties  without  defect  ;  a   rule  of    faith 
and  practice  full  of  perfection.. 


We  should  more    evidently  discover,  and  more 
sensibly  feel,  the  truth  and  weight  of  the  foregoing 
observations,  were  notour  knowledge  of  Christia- 
nity so  very  superficial.     The  true  cause,  why  w? 
do  not  estimate   the  Christian    Religion  above   all 
price,  is,  we  know  it  not.     Were  we  to  enter  into 
the  view  of  Jesus  Christ,  the  Gospel  would  be  un- 
to us  a  never  failing  source  of  delight.     The  rich- 
ness of  the  materials,  the  grandeur  and  elegance  of 
the  composition,  and  the  symetry,  dependence,  and 
connection  of  the  parts  of  this  noble  superstructure, 
astonish  and  enrapture  the  enlightened  believer  ; 
he  is  never  tired  in  contemplating  an  object  so  ex- 
quisitely   beautiful,    so   incomparably  magnifier^ 
and  so  infinitely  important. 

The  true  disciple  of  Jesus,  who  studies  the  Gos* 
pel  with  attention  and  sincerity,  is   not  insensible 
of  its  excellency  :  it  opens  unto  him  the  treasures 
of  truth  and  grace  :    it  discovers  to  him  the  in  lu- 
bitable   marks  of  its  Divine    origin — it  shows  him 
God.     The  more  he  studies  it,  the  more  he  is  de- 
lighted with  it;    for  his  conviction,  that   the   Reli- 
gion which  he  has  embraced,  is  truly  from  above, 
increases  as  he  becomes  more  acquainted  with  it. 
Evidence  of  the  truth  of  this  remark,  will  be  gi- 
ven in  the  nine  subsequent  Essays  ;  where  we  in- 
tend to  consider  Christianity,    as  being  impressed 
with  the  Divine  character  in  its  doctrines  and  laws. 
In  these    we   shall    notice    perspicuity,   sublimity 
and  consistency,  holiness,  proportion,  and  energy, 


[90] 

propriety  of  conditions,  promise  of  Divine  aid,  and 
the  doctrine  of  Providence. 


ESSAY  XV. 


The  ImfrresUon  of  the  Divine  character  in  the  Per- 
spicuity of  Christianity,. 

THE  great  purpose  of  Religion  is  the  instruction 
of  mankind  in  the  Knowledge  of  their  duty.  It  ia 
designed  to  teach  us,  what  we  owe  to  ourselves, 
to  one  another,  and  to  God;  to  teach  us  to  live  so- 
berly, righteously  and  godly  in  this  present  world ; 
to  discover  the  reasons  of  duty  ;  and  to  induce  us 
by  proper  motives,  to  engage  in  the  performance 
of  it.  Therefore  a  Revelation  from  God,  on  the 
subject  of  Religion,  should  be  perspicuous,  plain, 
and  easy  to  be  understood.  For  it  is  not  only  a. 
few  learned  men,  a  few  philosophers,  a  few  ex- 
traordinary geniuses,  who  are  concerned  in  Reli- 
gion, but  the.  whole  of  mankind...  When. the  God 
of  wisdom  and  goodness  reveals-  his  will  to  the 
sons  of  men,  he  will  bring  it  down  to  be  level  with 
the  understanding  of  the  common  part  of  mankind, 
in  all  things  which  concern  their  duty. 

Now,  such  we  find  Christianity  to  be.  It  is  plain 
and  easy  to  be  understood,   in  whatever  materially 

concerns  our  duty  :  so  plain,  that  he  that  runs  may. 
ccad. 


c  9i  3  n 

Behold  the  precepts  of  the  Gospel  !  What  ad- 
mirable simplicity  do  we  see  in  them  I  How  hap* 
pily  accommodated  to  the  weakness  of  the  human 
mind  !  Can  any  thing  be  imagined  which  is  better 
calculated  to  instruct  mankind,  and  to  teach  them 
their  duty  ?  These  are  not  obligations  drawn  as 
consequences  from  a  long  chain  of  propositions, 
which  none  but  men  accustomed  to  reasoning  could 
understand  ;  but  they  are  plain  and  positive  com- 
mandments, given  by  the  Lord  of  life  himseliv 

The  institutions  and  obligations  of  the   Gospel, 

are  indeed  comprehensive,  yet  they   are   minutely 

particular;    they  arc  full,  but  not  profuse.     There 

is,  in  this  respect,  a  beauty  in  the  Gospel  unexam* 

pled  in  the  finest  productions  of  human  wisdom. 
The  reasons  of  our  duty,  are  attended  with  equal 

perspicuity.  The  great  truths,  which  form  the 
bases  of  the  law  of  God,  brought  down  .to  the  sense 
of  mankind,  and  delivered  in  all  the  simplicity  of 
divine  eloquence,  carry  irrestible  conviction  to  the 
mind.  For  we  are  not  treated  in  the  Gospel  a& 
machines,  but  as  reasonable  beings,  who  ought  to 
understand  the  propriety  of  the  duties  required  of 
them. 

There  is  also  a  pleasing  and  happy  perspicuity, 
in  Evangelical  motives  to  obedience.  The  conse- 
quences of  obedience,  and  of  disobedience,  are  set 
before  us  in  the  plainest  light.  The  curses  of  the 
law  of  God  flash  around  the  transgressor,  like 
lightening  from  heaven  -3  while  the  blessings  of  the 


[92  j 

faithful  performance  of  duty,  are  portrayed  in  the 
mild  splendor  of  celestial  light. 

We  do  not  exceed  the  truth  on  this  subject.  The 
proof  is  at  hand.  If  any  man  will  attentively  stu- 
dy the  Hcly  Scriptures,  he  will  see  it  there  ;  he  will 
s-ee  it  particularly  in  the  New  Testament,  and  es- 
pecially in  the  language  of  Jesus  Christ,  and  that 
of  the  beloved  disciple  st.  John.  There  he  will 
behold  perspicuity  in  the  happiest  union  with  sub- 
limity, manifesting  the  truth,  the  beauty,  the  ex- 
cellence of  Religion  ;  the  rights  of  God,  and  the 
privileges  of  man  ;  the  nature  and  extent  of  virtue 
and  of  piety,  and  their  exceedingly  great  rewards. 

The  voice  of  rejoicing  is  heard  ill  the  taberna- 
cles of  the  righteous,  and  lamentation  and  mourn- 
ing in  the  tents  of  wickedness.  For  the  Gospel, 
fair  as  the  morning,  and  clear  as  the  sun,  has 
risen,  and  poured  a  flood  of  day  on  the  world,  as 
terrible  to  the  sons  of  darkness  as  an  army  with/, 
banners. — The  shades  ©f  night  vanish  :  truth  stands 
confest  in  native  excellence  ;  righteousness  is  ex- 
alted ;  and  peace  comes  down  to  dwell  with  man, . 


ESSAY  XVI. 

The  Lnjires&ion  of  the  Divine  character  in  th%  Sub*  ■ 
limity  of  Revealed  Religion. 

THE  sublimity   of   the    Christian    Religion,   is, 
an.  evidence,    that, it    came     not   by    the   will.  of. 


I  93  'J 

man,  but  by  the  inspiration  of  God.  In  this  we 
see  the  character  of  divinity,  the  impression  of  the 
hand  of  God. 

Christianity  never  descends  to  creep  and  grovel 
in  the  dust :  but  it  soars  aloft  in  elevation  of 
thought,  and  dignity  of  expression.  And  when  it 
comes  down  to  the  comprehension  of  man,  in  a 
delightful  perspicuity,  even  there  it  is  truly  sub« 
lime. 

It  soars  aloft.  It  bears  its  true  votaries  on  the 
wings  of  the  sublimest  thought,  and  the  boldest 
imagination,  to  the  regions  of  light,  unto  the  foot 
of  the  throne  of  God. 

Listen  attentively  unto  the  voice  of  Religion, 
the  offspring  of  inspiration,  and  she  will  make  thee 
great.  If  thou  wouldst  be  eloquent  and  sublime, 
learn  to  imitate  her :  for  her  words  are  as  the  pure 
light  of  heaven  ;  sublime  as  the  flame  from  the 
disparting  cloud  ;  awfully  majestic  as  the  voice 
of  thunder  that  shakes  the  world. 

Hear  her  speak  :  -"  And  God  said,  Let  there  be 
light,  and  there  was  light."  How  beautifully  sub- 
lime is  this  expression  of  Moses  !  We  may  search 
the  pages  of  human  wisdom,  for  a  passage  of  equal 
sublimity  :  but  shall  we  not  search  in  vain  ?  Moses 
was  learned  in  all  the  wisdom  of  Egypt,  and  was 
mighty  in  word  and  deed.  But  he  was  more  migh- 
ty, as  he  was  inspired  of  Ged. 

Behold  the  sublimity  of  the   language,  in  which 
God  speaks  unto  Jtb  I    *  Where  wast  thou  when  I 


C  w  3 

IdSU  the  foundations  of  the  earth  ?M  «  When  the 
morning  stars  sang  together,  and  all  the  sons  of 
<2cd  shouted  for  joy  ?"  "  Canst  thou  bind  the  sweet 
influences  of  Pleiades,  or  loose  the  bands  of  Ori- 
on ?  Canst  thou  bring  forth  Mazzaroth  in  his  sea* 
son  ?  or  canst  thou  guide  Arcturus  with  his  sons?" 
What  greatness  in  this  language  !  It  is  suitable  to 
the  character  of  him,  whose  habitation  is  lofty  eter* 
nity. 

Lips  touched  with  the  fire  of  inspiration,  we 
should  expect,  would  be  opened  in  angelic  sub- 
limity. So  the  Prophets  and  the  Apostles  opened 
theirs.  Do  they  speak  of  God  ?  Behold  how  se- 
raphic is  their  language  !  "  God  is  light,  and  in 
him  is  no  darkness  at  all."*  This  is  altogether  in* 
imitable  in  beauty  and  sublimity. 

Do  they  speak  of  the  granduer  of  God  ?  They 
astonish  us  with  the  boldness  of  their  figures,  and 
the  elevation  of  their  style.  "  O  Lord  my  God, 
thou  art  very  great ;  thou  art  clothed  with  honor 
and  majesty  :  who  coverest  thyself  with  light  as 
with  a  garment ;  wrho  stretchest  out  the  heavens 
like  a  curtain.  He  layeth  the  beams  of  his  cham- 
bers in  the  waters  ;  who  makcth  the  clouds  hia 
charriot  ;  who  walketh  upon  the  wings  of  the 
wind  ;  who  maketh  his  angels  spirits,  and  his  mi* 
nisters  a  flame  of  fire."f  Can  any  thing  morfc 
bold  and  elevated  than  this  be  conceived  ? 

*1  John  1.   5. 

t Psalm j  104.  1,  2,  3,  4; 


[-MO 

When  they  speak  of  the  eternity  and  omnispre- 
%ence  of  God,  they  are  equally  sublime.  "  Before 
the  mountains  were  brought  forth,  or  ever  thou 
hadst  formed  the  earth  and  the  world  ;  from  ever- 
lasting to  everlasting  thou  art  God."  "A  thousand 
years  in  thy  sight  are  but  as  yesterday  when  it  is 
past,  and  as  a  watch  in  the  night."*  "  Whither 
shall  I  go  from  thy  Spirit  ?  or  whither  shall  I  flee 
from  thy  presence  ?  If  I  ascend  up  into  heaven, 
thou  art  there.  If  I  make  my  bed  in  hell,  behold 
thou  art  there.  If  I  take  the  wings  of  the  morn- 
ing, and  dwell  in  the  uttermost  parts  of  the  sea;  e- 
ven  there  shall  thy  hand  lead  me.  If  I  say,  sure- 
ly the  darkness  shall  cover  me  ;  even  the  night 
shall  be  light  about  me."f 

If  they  speak  of  the  love  of  God,  and  the  glori* 
ous  administrations  of  grace  under  the  everlasting 
covenant,  they  are  enraptured  with  the  richness  of 
the  theme  ;  they  would  inspire  nature  with  the 
passion  they  feel  :  their  words  fall  as  the  due  from 
heaven  ;  as  the  gentle  showers  of  spring  ;  they  are 
as  sweet  as  western  breezes,  and  as  mild  and  sub- 
blime  as  the  morning  without  a  cloud.  "  Sing  O 
ye  heavens  ;  for  the  Lord  hath  done  it :  shout,  ye 
lower  parts  of  the  earth  :  break  forth  into  singing* 
ye  mountains,  O  forest,  and  every  tree  therein ; 
for  the  Lord  hath  redeemed  Jacob,  and  glorified 
himself  in  Israel.":}:  "  Behold  what  manner  of  love 

*Psahn.  99.  2,  4.    }  Psalm    139.  7,  8,  9,  10,  \  h 
U*a.  44.  33; 


[96] 

■the  Father  hath  bestowed  upon  us,  that  we  should 
be  called  the  sons  of  God.  Therefore  the  world 
knoweth  us  not,  because  it  knew  him  not.  Belov- 
ed, now  are  Ave  the  sons  of  God  ;  and  it  doth  not 
yet  appear  what  we  shall  be  *  but  we  know  that 
■when  he  shall  appear,  we  shall  be  like  him  ;  for 
>ve  shall  see  him  as  he  is  !"* 

AVhen  they  represent  God,  as  holding  the  rein* 
of  governmet,  and  dispensing  judgments  with  a  so- 
vereign hand,  or  coming    to    judge  the  world   in 
the  last  day,  how  terribly  sublime  are  they  !  "God 
come  from  Teman,  and  the  holy  One  from  mount 
Paran.     His  glory  covered    the  heavens,    and  the 
earth  was  full  of  his  praise.     His  brightness  was  as 
the  light ;     he  had  horns  coming  out  of  his  hand: 
and   there    was  the   hiding  of  his  power.     Before 
him  went  the    pestilence-,  and  burning    coals  went 
forth  at   his  feet.       He  stood  and    measured   the 
earth :      he   beheld,    and    drove    asunder  the  na- 
tions ;and  the  everlasting  mountains  were  scattered, 
and  the  perpetual  hills  did  bow."t     "  And  I  saw  a 
great  white  throne,  and   him  that  sat    on   it,  from 
whose  face  the  earth  and  the  heavens   fled  away ; 
and  there  was  found    no   place  for    them.     And  I 
saw  the  dead,  small  and  great,  stand  before  God  « 
and  the  books  were  opened  ;  and  another  book  was 
opened,   which  is  the  book  of  life  ;    and  the  dead 

*  1  John  4.  ,  2. 
1  &£:  3:  5>  4;  5;  ei 


[9r] 

were  judged  out  of  those  things  which  were  writ- 
ten in  the  books,  according  to  their  work."* 

These  specimens  of  the  sublimity  of  the  Sacred 
Writings,  are  sufficient  to  establish  our  position. 
But  were  it  necessary,  we  could  swell  them  to  a 
volume  ;  for  the  Bible  is  full  of  sublime  passages. 

It  is  indeed  true,  Religion  does  not  stand  in 
need  of  the  power  of  eloquence.  The  importance 
of  the  matter  contained  in  it,  is  sufficient  to  engage. 
the  attention  of  the  world.  But  coming  from 
God,  it  must  be  sublime,  because  it  must  partake 
of  the  elevation  of  his  character. 


ESSAY  XVII. 

The  Imfiression  of  the  Divine  character  in  the  Con- 
ncction  and  Consistency  of  Christianity,  asa/ier- 
feet  body  of  divinity. 

GOD  is  a  perfect  Being.  His  work  is  perfect. 
Imperfection  cannot  come  from  his  hands.  If  Re- 
ligion emanates  from  God,  it  must,  therefore,  be  a 
perfect  system,  a  body  of  divinity  closely  connect- 
ed in  all  its  parts,  fifty  joined  together,  and  com- 
pacted by  that  which  every  joint  supplies. 

Now  Christianity  is  such  a  body  of  diyinity.  It 
is  therefore  of  God. 


*  Rev.  20.  11,  12. 


ii 


.[.»« ] 

We  need  only  attentively  examine  the  Gospel  to 
be  convinced  of  this.  We  shall  there. find,  two 
sorts  of  truths  ;  truths  of  speculation,  and  truths  of 
practice.  We  shall  discover,  that  each  truth  is 
connected  not  only  with  truths  in  its  own  class,  but 
with  truths  .of  the  other  class  ;  and  tlvat  of  these 
partSy  thus,  connected,  is  composed  that  admirable 
body  ofdoctrine,  which  forms  the  system,  of.  Evan- 
gelical. Religion. 

Speculative  truths  are  closely,  connected,  in  the 
Gospel  of  Christ.  God  is.  This  is,  the  .first  truth 
in  Religion. 

God  only  hath  immortality  :  he  exists  indepen- 
dently and  eternally  in  himself. 

All  creatures  must,  therefore,  have  derived  their 
existence  from  him,  and  they  must  be  dependent  on 
him. 

God  who  is  independently  immortal,  whose  es- 
sence is  life,  eternal  existence,  must  necessarily.be 
full  of  all  perfection. 

God  who  is  full  of  perfection  must  be  holy. 

Then  the  moral  evil,  which  is  in  the  world,  did 
not  arise  from  him,  but  from  the  abuse  of  power 
delegated  to  some  of  his  creatures. 

God,  as  a  holy  Being,  can  have  no  intimate  com- 
munion with  unholy  creatures. 

As  God  can  have  no  intimate  communion  with 
unhely  beings,  he  can  have  no  intimate  communion 
with  men  who  are  unholy. 


[  99  3 

Unholy  men  must,  therefore,  be  entirely  misera- 
ble, because  they  can  have  no  communion  with  the 
holy  and  happy  God. 

Mankind  reduced  to  a  state  of  absolute  misery, 
became  ©bjects  of  the  compassion  of  God  :  for  he 
is  as  merciful,  as  he  is  holy  and  happy  ;  as  natural- 
ly inclined  to  relieve  the  miserable,  as  he  is  to  sup- 
port the  rights  of  holiness. 

The  infinitely  merciful  God,  moved  by  his  incli- 
nation to  relieve  the  miserable  sons  of  men,  sent  his 
Son  into  the  world  to  redeem  it :  for  it  was  fit,  that 
the  remedy  chosen  of  God  to  relieve  the  miseries 
of  men,  should  bear  a  proportion  to  the  causes 
which  produced  them. 

Therefore  it  was  necessary,  that  the  Spirit  of 
God  should  be  given  unto  men,  to  enable  them  to 
embrace  the  truths  taught  by  Jesus  Christ;  because 
it  is  impossible  for  fallen  men,  unassisted  by  the 
Holy  Spirit,  to  discover,  feel  and  obey  the  doctnues 
of  the  Gospel. 

Therefore  we  are  objects  of  the  tenderest  love 
of  God  :  he  gave  his  son  for  us,  and  his  spirit  unto 
us.  "  God  commended  his  love  uato  us,  in  that 
while  we  were  yet  sinners,  Christ  died  for  us/" 

Hence  no  bounds  can  be  set  to  our  bliss  ;  for  if 
God  "  spared  not  his  own  Sou,  but  delivered  him  up 
for  us  all,  how  shall  he  not  with  him  also  freely 
give  us  all  things  \" 

Now  it  is  evident,  that  the  preceeding  proposi- 
tions are   intimately  connected,  and  perfectly  con- 


[  ioo  ] 

sistent  'with  each  other.  And  to  every  one,  who  di- 
ligently searches  the  Gospel,  it  will  appear  equal- 
ly certain,  that  these  truths  of  speculation  are 
doctrines  of  Jesus  Christ.  We  do  not  pretend, 
that  this  chain  of  doctrines,  contains  all  the  specu- 
lative truths  of  the  Christian  Religion.  But  we 
would  have  it  understood,  that  there  is  a  connexion, 
a  consistency,  a  harmony  in  the  speculative  truths 
of  that  system  of  Religion,  which  Jesus  has  given 
to  the  world. 

These  truths  of  speculation  are  closely  connect- 
ed with  those  of  practice. 

If  God  spared  not  his  own  Son,  but  delivered 
him  up  for  cur  sins,  it  i>  cur  indispensable  duty  to 
hate  sin,  to  forsake   it,  and  truly  to  repent  of  it. 

If  God  has  given  us  the  strongest  demonstration 

of  the   richness  of  his  mercy,  by  the    death    of  his 

Son,  we  ought  to  believe  that  "he  can  abundantly 

pardon  :"  it  is  our  duty  "  to  believe  with  the  heart 

i  nto  righteousness,  and    with  the   mouth  to  make 

onfession  unto  salvation.'" 

If  the  love  of  God  towards  us  is  so  great,  "  that 

sent  his  own  Sen   to  be  a  propitiation    for  our 

,-'  we  ought  to  love  him  with  all  our  hearts. 

"  If  God  so  loved  us,  we  ought  also  to  love  one 
jftr." 

"  unholy   men  are   entirely  miserable,  because 

c .  MiOt  have  communion   with   the  holy    and 

God;  we  ought  to  seek  purification  in  the 


C  101  ] 

blood  of  the  Lamb  :  it  is  our  duty   to  live  "  in  all 
holy  conversation  and  godliness.'* 

If  no  bounds  can  be  set  to  the  happiness  of  those, 
who  are  faithful  disciples  of  -Christ  ;  we  should 
"be  diligent  that  we  may  he  found  of  him  in  peace  , 
without  spot,  and  blameless. 

These  arc  some  of  the  practical  truths  of  the 
Gospel,  directly  deducible  from  the  truths  of 
speculation  contained  in  it.  And  were,  we  to  go 
fully  into  this  subject,  we  &1  :1    that  every 

practical  truth  of  Chris  ...1  cer.s:- 

i 

.  .•.'■■'  .'.  ■• 
Gospel,  are  closely  connected  with  each  other  ; 
being  so  perfectly  dependent,  and  giving'  such 
support  to  each  other,  that  we  cannot  renounce  any 
of.them,  without  materially  injuring  the  system  of 
Evangelical  morality.  In  th:i>  system  three  objects 
arc  assigned  to  our  virtues.  The  first  is  God  ; 
the  second  is  our  neighbor ;  a^d  the  third  our- 
selves. To  live  soberly  in  regard  to  ourselves, 
righteously  in  regard  to  our  neighbor,  and  godly 
in  regard  to  our  Maker,  is  the  sum  of  Christian 
duties. 

But  to  live'godly,  is  at  the  same  time  to  live  righ- 
teously and  soberly  ;  because  to  live  godly,  is  to 
take  that  holy  Being  for  our  example,  to  whom 
Religion  conducts  and  unites  us.  Now,  to  imitate 
God,  is  to  live  righteously  with  our  neighbor,  and 
soberly  ourselves. 


[   102  ] 

Such,  indeed,  is  the  absolute  connection  of  the 
moral  parts  of  the  Gospel,  that  "to  offend  in  one 
point,  is  to  be  guilty  of  all.'*  "The  law  of  liberty 
in  Christ  Jesus,"  is  a  chain  of  religious  truths, 
one  link  of  which  being  broken,  the  whole  falls  to 
the  ground. 

If  we  studied  this  law  of  divine  liberty  more,  if 
we  entered  more  fully  into  the  spirit  of  Christians, 
tyy  we  should  more  clearly  see,  that  there  is  indeed 
a  connection,  a  consistency,  a  harmony,  a  depen- 
dence in  ail  the  parts  of  the  Christian  Religion  ;— 
that  there  is  a  perfect  body  of  doctrines  in  the  Gos- 
j:el.  There  is  nothing  wanting,  nothing  superflu- 
ous, nothing  misplaced,  nothing  contradictory,  in 
Gur  Holy  Religion.  It  is  a  system  of  infinite  beau- 
ty and  perfection,. worthy-  of  its  Divine  author,  the 
Gcd  of  goodness  and  wisdom. 

This  is  one  cf  the  best  arguments  in  favor  of 
Religion,  arising  from  the  internal  constitution 
of  its  parts  ;  the  weight  of  which  increases  with 
us,  in  proportion  as  we  become  more  acquainted 
with  Christianity.  But  unhappily  for  us,  we  feel 
too  little  of  the  weight  of  this  argument ;  because 
we  are  too  much  engaged  with  things  of  this  life? 
to  enter  deeply  into  the  study  of  Religion,  although 
we  confess,  perhaps,  that  our  present  peace2  au4 
our  eternal  happiness  depend  upon  iU 


0  103  ]' 


ESSAY   XVIII. 

The  impression  of  the  Divine  character  in  the  Ho- 
liness of.  the  Gospel.  ■ 

THE  perfect  wisdom,  and  almighty  power  of 
God,  in  union  with  the  rest  of  his  attributes,  must 
constitute  him  infinitely  happy.  For  such  wisdom 
will  always  distinctly  perceive,  what  happiness  is, 
and  such  power  can  most  easily  maintain  the  pos- 
session of  it.  Therefore  God  must  also  be  infi- 
nitely holy.  For  a  being  who  enjoys,  independent- 
ly in  himself,  unbounded  and  unalterable  happiness, 
can  have  no  temptation  to  evil:  God  cannot  be 
tempted  with  evil,  neither  tempteth  he  any  man. 

Hence  Religion  descending  from  God,  must  be 
strongly  marked  with  the  character  of  holiness. 
But  Christianity  is  holy.  •  This  is  one  of  its  distin- 
guishing characteristics.  •  The  morality  of  the 
Gospel,  is  very  extensive,  and  exceedingly  pure. 

The  tone  of  moral  obligation,  in  the  Christian  Re- 
ligion, is  very  high.  The  moral  character  of  God, 
is  there  made  the  standard  of  that  moral  perfec- 
tion, which  we  are  required  to  possess.  "  Ye 
shall  be  holy,  for  I  the  Lord  your  God  am  holy."* 
"  Be  ye  therefore  perfect,  even  as  your  Father 
■which  is  in  heaven  is  perfect."!    "Be  ye  therefore 

*  Lev.  19.  2  f  Muthew  5.  48. 


04  j 


fcllcwcrs  of  God,  as  dear  children."*  "And  eve- 
17  man  that  hath  this  hope  in  him,  purifieth  himself 
even  as  he  is  pure."t 

It  is  not  lobe  supposed,  that  we  can  fully  reach 
this  standard  cf  moral  excellence  ;  for  as  we  are 
finite  beings,  our  holiness  must  be  limited.  But 
the  holiness  cf  Cod,  is  the  holiness  of  an  infinite 
Being,  and  therefore  is  unlimited.  But  the  holi- 
ness, which  the  Gospel  requires  of  us,  is  consistent 
re  :  we  are  to  be  holy  as  we  are  men, 


cjiv  actions  and  words,  the  passions  and  aispebi- 
tiers  cf  cur  hearts,  and  the  thoughts  and  imagina- 
tions of  cur  minds,  into  captivity  to  the  obedience 
list. 

In  all  the  relations  in  which  we  stand  to  God  and 
his  creatures,  wc  are  bound  by  the  Gospel  to  gov- 
ern ourselves,  by  the  strictest  rules  of  order.  The 
moral  principles  cf  Christianity  are  not  loose,  so 
that  we  may  bend  and  twist  them  to  suit  our  own 
ir.clinations  ;  bnt  they  are  the  inflexible  and  unal- 
terable principles  of  right. 

We  stand  related  to  God  as  our  Maker  and  Pre- 
server, our  Father  and  Friend,  our  Governor,  and 
cur  covenant  Gcd  in  redemption  through  Jesus 
Christ.  W.e  are,  therefore,  commanded  by  the 
Gospel,  to  give  him  our  first  and  great  regard,  our 

*£fihe8.  :.  1.      \John  3.  3. 


[   105   ] 

supreme  affection.  "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  mind.  This  is  the  first  and  great  com- 
mandment."* 

We  stand  related  to  mankind,  as  branchfis  of  the 
same  common  stock,  as  being  possessed  of  the 
same  nature,  as  occupying  the  same  place  in  the 
scale  of  being,  having  the  same  power  of  intelli- 
gence and  feeling,  the  same  desire  for  happines,  re- 
deemed by  the  same  blood,  enlightened  and  in- 
fluenced by  the  same  Spirit,  and  called  to  the  same 
hope  of  immortality  and  glory.  We  are,  therefore, 
commanded  to  give  them  our  strong  affection, 
"  And  the  sesond"  commandment  "  is  like  unto  the 
first."  "Thou  shalt  love  thy  neighbor  as  thyself. 
On  these  two  commandments  hang  all  the  law  and 
the  prophets."! 

To  all  conditions,  states,  ranks  and  orders  in  hu- 
man society,  the  obligations  of  the  Gospel  extend 
themselves.  Rulers  and  subjects,  husbands  and 
wives,  parents  and  children,  brothers  and  sisters, 
friends  and  enemies,  acquaintances  and  strangers, 
masters  and  servants,  and  ministers  and  people, 
have  rules  laid  down  for  them  in  the  Gospel,  per- 
%  fectly  adapted  to  the  places  which  they  severally 
fill.  And  were  the  Gospel  universally  obeyed,  our 
world  would  be  as  completely  happy  as  the  present 
natural  state  of  things  would  admit.  Then  Ru- 
lers would  rule  with  diligence,  justice  and  mercy  j 
*Maf.  22.  37,  38.  t  Mat*  22.  39,  40. 

E2- 


[    106   ]. 

and  subjects'wculd  obey  with  cheerfulness.  Then 
husbands  would  be  attentive  and  tender  ;  and  wives 
would  be  faithful  and  prudent.  Then  parents 
would  be  affectionate,  discreet  and  just,  bringing 
up  their  thildren  in  the  fear  of  God,  and  the  ad- 
monition of  divine  wisdom  ;  and  children  would 
be  humble  and  submissive,  gladly  obeying  and 
heartily  honoring  their  parents.  Then  brothers 
and  sisters  would  live  in  the  bonds  of  tender  cha- 
rity. Lasting  friendship  would  exist  between 
friends,  and  reconciliation  take  place  between  e- 
nenries.  Strangers  would  behave  respectfully,  and 
be  treated  with  hospitality  ;  and  neighbors  weuld 
live  in  friendly  intercourse,  peace  and  harmony. 
Masters  would  treat  their  servants  as  brethren  ; 
and  servants  obey  their  masters  with  fidelity,  doing 
service  heartily  as  unto  the  Lord.  The  people 
would  be  teachable,  receiving  the  word  of  God  with 
meekness;  and  ministers  would  be  zeaious  and 
diligent,  faithful  stewards  of  the  manifold  grace  of 
God.  The  knowledge  of  God  would  cover  the  face 
of  the  earth,  as  tbe  waters  do  the  great  deep. — 
Peace  would  spread  her  balmy  wings  over  the 
world.  "  Nations  would  beat  their  swords  into 
ploughshares,  and  their  spears  into  pruning  hooks  : 
nation  would  not  lift  up  sword  against  nation  j 
neither  would  they  learn  war  any  more." 

The  spiiit  of  forgiveness  is  highly  important  to 
the  world.     For  when  injuries  are  retaliated  with 


c  ion 

injuries,  there  is  a  succession  of  crimes,  attended 
with  an  increasing  vengeance,  spreading  horror  and 
desolation  over  the  earth.  The  Christian  Religion 
is  remarkable  with  respect  to  this.  While  hea- 
then moralists  hold  up  forgiveness  of  injuries  as 
meanness  of  spirit,  the  Gospel  points  to  it  as  the 
way  to  glory,  making  it  a  condition  of  pardon  from. 
God. 

The  Gospel  is  incomparably  excellent,  on  ac- 
count of  the  purity  of  its  moral  obligations.  Where 
shall  vvc  find  any  thing  to  compare  with  it  ?  What 
moralist,  unasisted  by  inspiration,  has  given  such 
excellent  lessons  of  moral  duties,  as  we  find  in  our 
Lord's  Sermon  on  the  mount,  or  in  the  last  part  ©f 
Saint  Paul's  Epis'.le  to  the  Romans  ? 

Indeed,  in  whatever  point  of  light  we  may  con- 
sider the  Gospel  as  a  system  of  morality,  we  shall 
find  it  altogether  excellent  ;  pure,  extensive  and 
perfect  ;  worthy  of  the  God  of  absolute  holiness. 
"Whatsoever  things  are  true,  whatsoever  things 
are  honest,  whatsoever  things  are  just,  whatsoever 
things  are  pure,  whatsoever  things  are  lovely,  what- 
soever things  are  of  good  report  ;  if  there  be  any  vir_ 
tue,if  there  be  any'praise  ;"  we  find  them  all  in  the 
Gospel  of  our  Lord  Jesus  Christ. 

Our  admiration  and  esteem  of  the  morality 
of  the  Gospel,  can  never  exceed  the  bounds  of 
propriety.  It  has  been  held  in  the  highest  vene- 
ration by  the  wisest  and  best  of  men  in  all  ages  of 


[  ">«  ] 

the  Christian  Church  ;  and  it  will  be  held  in  the 
highest  veneration  to  the  end  of  time.  Even  the 
enemies  of  Christ  have  been  constrained  to  write 
eulogiums  on  the  Gospel,  on  account  of  the  excel- 
lence of  its  moral  obligations. 

"  All  things  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them."*  This 
single  precept  exhausts  the  subject  of  moral  obli- 
gations between  man  and  man,  and  is  worthy  of  all 
praise.  There  is  nothing  like  this  in  the  compo* 
siiions  of  human  reason  :  it  infinitely  transcends 
them  in  excellence  and  worth.  There  is  no  rela- 
tion in  which  man  can  stand  to  his  fellow  beings, 
which  is  not  embraced  by  it ;  neither  is  there 
any  case,  however  difficult,  which  the  meanest 
understanding  is  not  able  to  determine  by  this  di- 
vine Rule  of  right.  The  truth  of  this  obligation 
is  so  evident,that  none  can  doubt  it ;  and  its  applica- 
tion so  easy,  that  none  can  mistake  it.  To  deter- 
mine our  duty  by  this  Rule,  we  have  nothing  more 
to  do,  in  all  cases  whatever,  than  to  exchange  pla- 
ces, in  supposition,  with  our  fellow  beings  ;  and 
then  to  ask  ourselves,  what  we  would  have  them 
do  in  like  ciicumstances  unto  us:  that  we  are  to 
do  unto  them. 

How  excellent  is  the  Gospel  !  How  deeply  im- 
pressed with  the  moral  character  of  God  !  Is  not 
this    impression    the    highest   recommendation  of 

Christianity,  and  a  very  convincing  evidence  of  its 
Divine  origin  I 

*  Mat.  7.  12. 


[   109  ] 


ESSAY  XIX.. 

The  Im fires  don  of  the  Divine  character  in  the  Pro* 
portion  of  Christianity. 

PROPORTION  in  Religion,  may  be  considered 
in  three  points  of  light.  First,  as  it  respects  the 
principles  of  Religion  considered  among  them- 
selves; secondly,  as  it  respects  the  nature  of  obli- 
gation, arising  from  those  principles,  considered 
in  relation  to  the  nature  of  mau  ;  and  thirdly,  as  it 
regards  the  measure  pf  obligation,  respecting  each 
individual. 

Proportion  in  the  first  point  of  light,  is  an  agree- 
ment, a  connection  and  dependence,  between  the 
principles  which  constitute  the  system  of  Religion. 
This  wc  have  already  noticed  in  a  former  Essay, 
where  we  considered  Christianity  as  a  body  of  di- 
vinity. 

Proportion  in  the  second  point  of  light,  is  an  a« 
greement,  a  similarity,  between  the  nature  of  man, 
and  the  nature  of  obligation  ;  in  which  every  duty 
arises  from  the  relations  of  human  nature  to  God 
and  his  creatures.  This  is  holiness,  which  we 
considered  in  the  last  Essay. 

Proportion  in  the  third  point  of  light,  is  an  agree- 
ment, a  similarity,  between  the  measure  of  obiiga- 


w 


[  no  ] 


tion,  and  the  capacities  of  every  individual.  This 
is  also  holiness  :  but  we  wish  to  make  a  few  ob- 
servations upon  it  in  particular,  as  it  sets  the  Chris- 
tian Religion  in  a  very  pleasing  and  favorable  light. 

Perhaps,  we  shall  not  err,  if  we  divide  capacities 
into  natural  and  acquired.  There  is  in  every  maH 
a  natural  capacity  ;  a  certain  measure  of  intellectu- 
al and  moral  ability.  This  measure  can  be  vastly 
increased  by  improvement.  This  increase  of  abil- 
ity, is  acquired  capacity. 

Now  the  natural  capacities  of  men  are  vastly 
different,  and  their  acquired  capacities,  perhaps > 
are  still  m©re  so.  That  measure  of  intellectual 
and  moral  power,  bestowed  by  nature  on  one  mam. 
may  exceed,  by  a  thousand  times,  the  like  power, 
bestowed  on  another  man.  The  opportunities  and 
means  of  improvement,  in  knowledge  and  virtue, 
are  also  very  different.  Hence  a  great  difference 
must  exist  between  men,  with  regard  to  acquired 
abilities.  Therefore,  among  an  infinite  number  of 
reasonable  beings,  each  differing  from  every  one 
of  the  rest  in  ability,  there  must  be  an  endless  va- 
riety of  capacities,  which  cannot  be  governed  by 
the  same  measure  of  obligation.  Between  ths 
soul  of  one  of  the  lowest  among  mankind,  who 
barely  possesses  rationality ,and  the  soul  of  an  emin? 
ent  philosopher,  there  is  an  infinite  disproportion. 
It  is  not  possible,that  the  same  extent  of  knowledge, 
of  faith,  and  of  virtue,  can  be  reasonably  required 
of  these  two  men. 


[  hi  J 

Now  the  Gospf  1  is  accommodated,  in  great  wis- 
dom and  goodness;  to  human  nature  in  this  respect,. 
There  is  a  relative  fitness  in  it;    an  exact  propor- 
tion between  power  aid  obligation,  between  duty- 
\nd  the  ability  to  perform  it.     Of  him  who  has  re- 
ceived much,  much  is  required  ;    and  of  him  who* 
has  received  little,    litt-e  is  required.     Our    Lord 
has  taught  us  this  doctrine  of  proportion,  in  a  very- 
distinct  and  particular  manner,  in   the  twenty-fifth 
Chapter  of   the  Gospel  by    Saint  Marthew,   in  the 
parable  of  the   talents.     He  who    has  received  one- 
talent,    is  required  to  improve    one  talent,    and  no 
more.     He  who  has  received  five  talents,  is  requir* 
ed  to  improve  five  talents,  and  no   mope.     And  he 
who  has    received  ten  talents,   is  required  to   im- 
prove not  less  than  ten  talents. 

This  sets  the  Gospel  in  a  very  favorable  light. 
By  this  doctrine  Christianity  represents  the  Gov- 
ernor of  the  w*rld  as  dispensing  the  distributions- 
of  justice  and  grace,  in  infinite  wisdom,  goodness 
and  equity.  This  doctiiie  of  proportional  econo- 
my, represents  God  as  a  wise  and  good  father,  e- 
qually  concerned  for  the  welfare  of  all  his  offspring, 
and  requiring  each  one  to  be  wise  and  good,  in 
proportion  to  his  ability. 

In  another  respect,  this  proportion  of  evangelical 
obligation,  places  the  Gospel  in  a  very  pleasing 
light.  By  it  Christianity  is  calculated  to  unite  the 
world  in  one  great    social    body  ;    by   holding  up 


C   112] 

each  individual  as  being  important  in  his*  place  ;  by- 
giving   encouragement  to  all,  and  withholding  mo- 
tives of  pride  from  all.     The  primative  Church  is 
described  by  Saint  Paul,  in  alt  the  beauty   of  this 
proportional  economy ;  where,  in  the  twelfth  chap-  - 
ter  of  first  Corinthians,   he   exhibits  God  as  work- 
ing all  diversity  of  operations,   in  all  differences  of 
administrations,  dividing  to  every  man  severally  as  . 
he  will.     Here  alL  Christians  are  considered  as  be- 
ing assimilated  into    one    body,   partaking   of  the 
same  nature,    and  called  to  answer  the  same  great 
purpose,  the  happiness  of  the  whole.  .   The  mean-  - 
est  Christian  who  is  faithful  to  the   grace  given  10 
him,  is  not  to  be  despised  by  the  greatest,  neither 
is  he   to  be  discouraged,  because  he  does  not  pos- 
sess the  abilities  given  to  others.     The  greatest  is 
not  to  be  vain  and  proud,    on  account   of  his  abili- 
ties and  virtues,  for  what  has  he  .which  he  has  not 
received  ?    and  for  what  shall  he  not  account  unto 
God  his  Master  i  Every  man  is  hereby  taught  "  not 
to  think  of  himself  more  highly  than  he  ought  to 
think  ;  but  to  think  soberly,  according  as  God  hath 
dealt  to  every  man  the  measure  of  faith."     Peace 
among  men,  and  glory  to  God,    must  result   from 
a  Religion  so  happy  in  its  tendency. 

Thus  the  Gospel,  impressed  with  the  Divine  cha- 
racter in  the  doctrine  of  proportional  obligation,  and 
so  happily  calculated  to  unite  mankind  and  extend 
the  peace  of  society  and  the  glory  of  God,  is  wor- 


[    113] 

Ihy  of  our  highest  esteem  and  firmest  faith,  as  a 
system  of  Religion,  the  evidence  of  the  divinity  of 
which,  accumulates  as  \vc  advance  in  the  examina- 
tion of  it. 


ESSAY  XX. 

The  Im/iression    of  the    Divine    character   in    the 
-  y  "  ■  Christian  Religion. 

. 
from  a   combination  of  causes.     The  Spirit  ofGotl 
is  the  prime  efficient  cause  j    motives  are  seconda- 
ry causes. 

Energy  as  it  respects  the  first,  is  the  powerful 
influence  of  the  Holy  Spirit  on  the  soul,  restoring 
it  to  moral  agency,  and  enabling  it  to  perceive  and 
feel  the  truth  of  God.  The  consideration  of  this 
we  shall  refer  to  another  place. 

The  energy  of  the  Gospel  as  it  regards  motives, 
is  the  weight  or  power  of  evidence  applied  to  the 
mind,  producing  conviction  of  religious  truth,  and 
the  force  of  interest  applied  to  the  heart,  and  in- 
lisling  the  passions  in  the  cause  of  truth. 

We  discover  in  man  a  faculty  of  intelligence,  a 
power  of  sensibility,  and  a  self-determining  prin- 
ciplc.  Without  the  first,  truth  could  not  be  dis- 
covered j  without  the  second,    it  could  not  be  felt' 


loved 'or  hated  ;  and  without  the  last,  there  could 
be  no  virtue  or  vice,  as  there  could  be  no  volunta- 
ry action  in  receiving,  or  rejecting  truth,  either  as 
a  principle  of  faith,  or  a  rule  of  practice. 

Therefore  the  energy  of  Religion,  ought  to  be 
proportioned  to  the  powers  of  human  nature  ;  it 
ought  to  be  fully  sufficient  to  overcome  the  fala- 
cious  motives  to  vice  ;  but  it.  ought  not  to  carry 
irresistibility  with  it,  because  then  it  would  destroy 
the  purpose  it  is  intended  to  effect — the  restora* 
tion  of  man  te  order  and  happiness,  in  the  posses- 
sion and  exercise  of  true  virtue.  For  actiens  good 
abstractly  considered)  arising  from  an  irresistible 
impulse,  cannot  have  the  nature  of  personal  virtue 
in  them.  Moral  excellence  not  being  found  in 
mechanical  actions,  and  all  actions  resulting  from 
uncontrolable  necessity  being  purely  mechanical* 
and  inconsistent  with  the  moral  powers  of  man,  it 
seems  impossible  for  our  salvation  to  be  effected) 
by  the  application  of  an  irresistible  energy.  The 
application  of  sugIi  an  energy  would  destroy,  not 
save  us.  . 

It  is  likewise  certain,  that  an  energy  insufficient 
fo  overcome  the  delusive  motiyes  to  error  and  vice, 
would  be  equally  ineffectual.! 

Now  as  God  is  perfectly  acquainted  with  the 
nature  of  man,  we  have  a  right  to  expect,  that 
Religion  coming  from  him,  will  be  sufficiently  ener- 
getic to  effect  our  salvation,  but  not  to  destroy  our 


C    "5.  J 

moral  agency.      And  upon  examination   we    shall 
find  Christianity  to  be  such. 

The  Gospel  is  gloriously  powerful  to  reclaim 
the  erring  mind,  and  wayward  heart  of  man ;  to 
rectify  his  thoughts,  govern  his  passions,  and  re- 
form his  life  ;  and,  by  reducing  him  to  a  state  of 
order,  to  lead  him  to  peace  and  happiness,  to  dig- 
nity, glory,  and  life  everlasting.  The  motives  to 
faith  in  the  Christian  Religion,  are  uncommonly 
strong.  The  weight  of  evidence  in  favor  of  the 
Gospel,  is  abundantly  sufficient  to  produce  con- 
viction full  and  perfect,  in  every  man  who  atten- 
tively considers  it,  without  having  wilfully  deter- 
mined to  remain  in  unbelief.  This  will  be  evi- 
dent unto  us,  when  we  reflect  that  no  reason  can 
be  given,  why  God  should  not  bestow  on  man  a 
Revelation  of  his  will ;  .that .  such  a  Revelation  is 
probable;  that  there  is  nothing  in  Christianity 
contrary  to  the  nature  of  God  ;  that  it  bears 
throughout  a  very  striking  impression  of  the  Di- 
vine hand  ;  that  it  is  attended  with  positive  incon- 
testable proofs  of  its  divine  origin,  addressed  to  the 
senses  of  mankind  ;  and  that  these  evidences  are 
conveyed  down  to  posterity  in  the  Gospel,  in  such 
a  way  as  not  to  admit  the  possibility  of  deception. 
But  as  this  is  the  subject  of  these  Essays,  and  as 
it  is  hoped,  it  will  appear  evident  from  them,  that 
the  weight  of  evidence  in  favor  of  our  Religion,  is 
abundantly  sufficient  to  produce  unshakene^  faith 


[   116] 

in  all  reasonable  men,  nothing  more  with  respect 
to  this  will  be  particularly  offered  here. 

The  motives  of  the  Gospel  addressed  to  the 
heart,  are  altogether  powerful,  and  nothing  can  re- 
sist them  but  blindness,  and  absolute  obstinacy  of 
will.  If  any  thing  can  consistently  with  the  nature 
ef  Divine  Providence,  interest  the  heart,  engage 
cur  natural  passions,  fear,  hatred,  hope,  and  love, 
in  the  cause  of  virtue,  it  is  the  Gospel  of  our  Lord 
Jesus  Christ. 

Do  we  need  assurances  of  Divine  mercy,  to  en* 
s  tc  hope  for  success  in  cuv  cttcm.pt  to 

find  justification  fronrour  sins,  and  an  inheritance? 
among  the  Saints  in  light  ?  Behold  the  assurances 
of  Divine  mercy  in  the  Gospel  !  Whichever  way 
we  turn,  we  are  met  by  such  assurances,  express- 
ed in  the  strongest  terms,  and  confirmed  by  actions 
most  unequivocal. 

Is  it  necessary  to  our  becoming  virtuous,  that 
our  indignation  should  be  raised  against  sin  ? 
What  is  calculated  to  raise  cur  indignation  again Lt 
sin,  like  the  consequence  of  sin  seen  in  the  suffer- 
ings of  our  Lord  Jesus  Christ?  There  God  has 
manifested  the  exceeding  sinfulness  of  sin,  and  its 
dire  effects.  If  the  Son  of  God  suffered  so  greatly 
for  sin  not  his  own,  what  must  be  the  misery  of  the 
sinner  suffering  for  his  own  transgressions  ? 

Is  it  necessary  that  our  fear  should  be  called 
forth,  and  put  into  activity,  in  the  cause  of  virtue  [ 


[    117  ] 

The  Gospel  is  divinely  powerful  to  this  purpose* 
It  presents  God  unto  us,  as  the  God  of  justice  and 
power  unlimited  ;  whose  will  is  self  efficient ;  who 
can  act  immediately  on  our  souls,  and  excite  in 
them  unbounded  pain  or  pleasure,  as  he  shall  sec 
fit;  and  who  can  arm  in  a  moment  all  nature  a- 
gainst  us.  It  exhibits  this  God  as  denouncing  ev- 
erlasting vengeance  against  the  transgressor. 

Is  it  requisite,  that  our  innate  aversion  to  mise- 
ry, and  our  inextinguishable  desire  for  happiness, 
our  abhorrence  to  contempt  and  shame,  and  our 
love  of  glory  and  immortality,  should  be  called  in- 
to action  in  favor  of  Godliness  ?  The  Gospel  is 
remarkable  for  its  energy  in  this  respect.  Heaven 
and  hell  are  opened  before  us  :  all  their  weight  is 
thrown  into  the  scale  in  favor  of  Religion.  All  the 
pleasures  of  Paradise — honors  coming  from  God— . 
and  existence  perpetuated  in  a  state  of  happiness 
and  glory  forever — are  promised  as  the  portion  of 
the  godly  ;  while  all  the  horrors  and  miseries  of 
hell  without  end,  are  threatened  as  the  re- 
compense of  the  ungodly. 

Is  it  of  infinite  consequence  to  us,  to  see  the  law 
of  God  reduced  to  practice  ?  to  see  obedience  ex- 
emplified in  the  actions  of  a  perfect  life  ?  Behold 
this  carried  to  the  utmost  extent,  in  the  life  of  Je- 
sus Christ  ! 

But  to  give  all  these  motives  more  weight  on 
thesprings  ©faction,  is  it  necessary,  that  we  should 


C   "8] 

have  a  sensible  manifestation  of  the  moral  charac- 
ter of  God,  particularly  of  his  justice  and. mercy  ? 
In  this  respect  the  Gospel  is  mighty  to  move. 

It  points  us  to  Calvery,  and  astonishes  us  with 
displays  of  mercy  and  justice  divine. 

Man  was  a  criminal  before  God  ;  the  law  cursed 
him  with  death  ;  and  Justice  demanded  his  blood. 
His  transgressions  had  ruined  his  moral  powers  : 
from  imbecility  obedience  had  become  impossible. 
How  much  more  so,  satisfaction  for  past  trans- 
gression !  Mercy  beheld  the  wretch  in  this  hope- 
less condition  ;  her'bowels  of  compassion  moved 
toward  him  ;  she  threw  herself  between  him  and 
justice ;  and  while  with  one  hand  she  covered  his 
head  from  the  uplifted  sword  of  Divine  vengeance, 
with  the  other  she  offered  to  justice  a  perfect  sat- 
isfaction in  the  blood  of  the  Son  of  God,  voluntari- 
ly offered  for  the  sins  of  miserable  man! 

<•  God  so  loved  the  world  that  he  gave  his  only- 
begotten  Son,  that  whosoever  believeth  on  him 
should  not  perish,  but  have  everlasting  life."*** 
"  Jesus  Christ  gave  himself  for  us,  that  he  might 
redeem  us  from  all  iniquity,  and  purify  unto  him- 
self a  peculiar  people,  zealous  of  good  works." 
In  the  exemplification  of  these  great  truths,  Mercy 
poured  forth  the  riches  of  love  unbounded,  in  the 
blood  of  the  Redeemer  ;  while  justice  was  mani- 
fested in  awiul  pomp,  and  tremendous  glory.  He 
spoke  ;    "  Awake,  O  my  swor4  against  the  man 


who  is  ray  fellow  I"  The  heavens  were  astonish- 
ed, and  the  earth  confounded  !  The  sun  veiled  his 
face,  and  darkness  swallowed  up  the  world  !  The 
pillars  of  heaven  did  tremble,  and  the  strong  foun- 
dations of  the  earth  were  moved  ! 

On  Calvery  the  Governor  of  the  world,  by  glo- 
riously displaying  his  moral  character,  giving  the 
most  astonishing  proof  of  unlimited  mercy,  and 
the  strongest  evidence  of  inexorable  justice,  arm- 
ed the  Gospel  with  mighty  energy.  "  He  spared 
not  his  own  son,  but  delivered  him  up  for  us  I" 
Was  there  ever  mercy  like  this  1  "  Ile.spared  not 
his  own  Son,"  but  punished  him  for  the  sins  of  the 
world,  for  .which  he  had  undertaken  to  answer. 
Was  there  ever  justice  like  this  ! 

Religion  armed  with  such  energetic  motives  as 
these  must  be  mighty  to  command.  Its  language 
must  befelt  by  all  who  attend  unto  it.  "  Let  the 
wicked  return  unto  the  Lord,  and  he  will  have 
mercy,  and  unto  our  God,  for  he  can  abundantly 
pardon  !•  But  let  the  incorrigible  sinner  fear,  "for 
our  God  is  ,a  consuming  fire  I" 

Nevertheless,  the  energy  of  the  Gospel,  however 
great,  is  not  irressitiblc  ;  the  application  of  which 
depending,  in  general,  on  our  own  will.  The  Gos- 
ple  produces  its  desired  effect,  as  it  is  applied  to 
the  mind  and  heart.  A  mechanical  instrument, 
designed  to  move  a  body  of  a  given  weight,  will 
not  move   it,  unless  applied  unto    it,  although   its 


C   12°] 

mechanical  power  may  be  a  hundred  times  greater 
than  the  resistance  of  the  body  intended  to  be  mov- 
ed. Now  the  Gospel  is  an  instrument  of  our  sal- 
vation. It  is  almighty  to  reclaim  us  when  duly  ap- 
plied. But  what  effect  can 'it  have,  when  no  applica- 
tion of  it  is  made  ?  We  are  affected  with  the  mo- 
tives of  the  Gospel,  as  we  perceive  and  feel  them. 
But  can  we  reasonably  expect  to  perceive  and  feel 
them,  in  their  due  extent  and  weight,  unless  we 
candidly  consider  them,  and  sincerely  apply  them 
to  our  hearts  ? 

The  promises  of  reward,  and  the  threatenings  of 
punishment,  contained  in  the  Gospel,  relate  chief- 
ly to  the  world  to  come.  Now  the  apparent  dis- 
tance between  us  and  that  world,  gives  full  scope 
for  the  exercise  of  all  our  powers, — for  freedom  in 
choice,  and  liberty  in  action. 

Thus  the  Religion  of  Jesus  Christ,  truly  ener- 
getic, but  not  irresistible,  admirably  fitted  to  the 
constitutional  powers  of  human  nature,  comes  re- 
commended unto  us,  as  being  strongly  marked 
with  the  Divine  character — with  the  goodness  and 
wisdom  of  God. 


t  »*>  3 


ESSAY  XXI. 

The  Lnjiression  of  the  Divine  character  in  the  Pro- 
Jiriety  of  the  conditions  of  Christianity, 

THE  obligations  of  the  Christian  Religion,  seem 
naturally  to  divide  themselves  into  three  sort?  ;  'the 
obligations  of  our  moral  nature  ;  the  obligations  of 
our  condition  ;  and  ritual  obligations. 

Those  of  the  first  sort,  are  grounded  on  the  o- 
riginal  relations  of  man.  On  these  v/e  have  touch- 
ed in  the  Essay  on  the  holiness  of  the  Gospel. 

Obligations  of  the  second  kind,  arise  from  the 
present  condition  of  man  as  being  distinguished 
from  the  condition  in  which  he  originally  was: 
such  are  repentance  and  evangelical  faith. Forrepen- 
tance  is  obligatory  on  such  only,  as  are  in  the  con- 
dition of  sinners  ;  because  it  can  never  be  requir- 
ed of  those  who  have*  never  at  any  time  transgres- 
sed the  commandments  of  God.  So  likewise  is  c- 
vangelical  faith.  For  such  faith  is  a  firm  belief  in, 
and  a  cordial  reception  of,  the  Lord  Jesus  Christ, 
as  Mediator  between  God  and  a  sinful  world. 

Those  of  the  third  kind,  depend  entirely  on  the 
will  of  our  great  Law-giver.  They  have  not,  from 
the  nature  of  things,  as  far  as  we  can  see,  any  ab- 
solute necessity  in  them  ;  yet,  however,  they  pos- 


r  1=2 1 

*sess  a  high  degree  of  propriety  :  such  are  baptism 
.and  the  sacrament  of  the  .Lord's  supper. 

\\  e  may  call  faith  and  repentance,  the  Lord's 
.-supper  and  baptism,  conditions  of  Christiantiy  ;  be- 
cause on  the  faithtul  performance  of  these  duties, 
through  the  merits  of  Jesus  Christ,  salvation  is  pro- 
mised unto  us  in  the  Gospel.  Not  that  we  are 
hereby  exempted  from  moral  duties  ;  for  repen- 
tance and  faith  are  moral  duties  themselves  though 
.distinguishable  from  moral  duties  originally  obliga- 
tory on  n;aiL  And  moreover,  they  are  necessary 
to  the  right  performance  of  the  rest  of  eur  duties* 
The  Lord's  supper  and  baptism  being  purely  ritual 
and  sometimes  impracticable,  may,  in  certain  cases, 
.be  dispensed  with  by  our  gracious  Law-giver  :  how- 
ever, we  ought  to  perform  them  whenever  we  can. 
But  repentance  and  faith  are  indispensably  neees- 
sary  to  all  adults,  coming  to  the  knowledge  of  Je- 
sus Christ. 

The  propriety  of  these  conditions.  How  pro- 
per is  the  requisition  of  repentance  !  It  becomes 
(  cd  in  the  support  of  the  honor  of  his  government, 
to  it-quire  the  rebel  tinner,  to  ground  the  weapons 
of  his  rebellion,  and  to  return  untoobedien.ee  with 
sincere  and  deep  sorrow  .;  openly  confessing  and 
lamenting  the  baseness,  that  led  him  to  violate 
the  lights  of  God  and  man — to  dishonor  the  name 
of  his  Maker — to  destroy  his  own  peace,  accu- 
r  i  late  eu>it  on  his  conscience,  and  ruin  his  moral 
powers — to  injure,  the  peace  and  prosperity  of  so* 


t  »»  3 

dcty — to  spread  the  contagion  of  rebellion  among 
his  fellow  subjects — and  to  provoke  Divine  Justice 
to  indignation. 

Repentance  as  a  condition  required  of  us  by  the 
Gospel,  is  proper  ;  because  it  is  necessary  to  our 
salvation.  How  could  we  be  saved  without  rcpe- 
pentance  ?  Were  we  delivered  from  the  curses  of 
the  law  by  pardon  from  God,  without  tasting  the 
bitterness  of  sin,  we  should  plunge  ourselves  into 
the  same  condemnation,  by  the  reiteration  of  the 
same  crimes.  It  is  necessary,  that  the  love  op 
sin  should  be  destroyed  in  us,  through  a  paiaful 
sense  of  the  hateful  nature  and  dire  effects  of  it.— 
To  detach  us  from  sin,  it  is  requisite  for  us  not  on- 
ly to  perceive,  but  also  to  feel,  that  we  are  "in  the 
gall  of  bitterness  and  the  bond  of  iniquity."  Can 
any  thing  less  than  the  deepest  remorse,  harrow- 
ing up"our  bosoms  with  excruciating  distress,  awa- 
ken in  us  holy  indignation  against  sin,  and  lead  us 
to  humble  ourselves  at  the  feet  of  divine  Mercy  ? 

The  salutary  effect  of  repentance  in  a  recipro- 
cal influence  between  returning  sinners,  and  the 
happy  consequences  of  this  influence  on  others, 
are  additional  considerations,  which  evince  the 
propriety  of  this  co»dition  of  the  Gospel.  These 
considerations  do  not,  perhaps,  generally  affect  us 
in  proportion  to  their  weight. 

With  equal  propriety  faith  is  required  of  us,  as 
a  condition  of  Salvation.      For  none  will  dispute 


ft  KM  ] 

t3i.it  ifiGod  has  indeed  sent  his  Son  into  the  world, 
in  the  character  of  Mediator,  it  is  a  duty  with 
which  we  cannot  dispense,  to  believe  in  him  as 
such.  For  this  faith  is  evidently  necessary  to  our 
.acknowledging  his  credentials  as  Minister  of  the 
nev,  covenant,  and  our  receiving  him  in  that  char- 
acter. Without  such  acknowledgement  and  recep- 
tion, it  is  impossible  for  us  to  acceed  to  the  terms 
oi  l-econciiiation  proposed  by  this  Divine  minis- 
ter. /Hid  we  ought  to  grant  the  truth  of  the  mis- 
sion cf  Jesus  Christ,  when  we  examine  the  pro- 
pi  iety  of  faith,  in  relation  to  the  sytem  of  Religion 
contained  in  the  Gospel. 

i  lie  propriety  of  faith  will  further  appear  from 
another  consideration.  Man  as  a  delinquent  sin- 
ner, can  have  no  claim  to  righteousnes.  From 
the  ruined  state  of  his  moral  powers,  he  is  utterly 
viLv.bie  to  keep  the  law  of  God,  until  renewed  by 
gruee.  While  in  unbelief,  he  is  continually  be- 
coming more  and  more  delinquent  before  God.— 
But  were  it  not  so — were  he  perfectly  able  to  dis- 
charge his  original  obligations,  he  could  then  do 
r.o  more  than  his  duty;  he  could  never  make  any 
satisfaction  for  transgressions  past.  However, 
from  blindness  of  mind,  and  a  perverse  disposi- 
tion to  be  independent  of  God,  he  is  tenaciously  in- 
clined, even  while  he  seeks  divine  favor,  to  depend 
on  his  own  merit.  But  evangelical  faith  lays  the 
ax  at  the  root  of  this  monstrous  error,  this  mis- 


I  **   J 

enievous  evil.  For  such  faith  is  a.  strong  convic- 
tion, and  a  lively  sen^e  of  the  righteousness  of 
Jesus  Christ,  as  the  meritorious  cause  of  justifica- 
tion and  salvation.  Thus  the  proud,  the  arrogant, 
the  boasting  pharisce,  is  humbled  at  the  feet  of 
mercy — The  mighty  Saul,  famed  in  learning,  and 
extensive  in  self-righteousness,  through  the  ope- 
ration of  this  faith  prostrated  at  the  foot  of  the 
throne  of  grace,  disclaims  all  righteousness  of  his 
own,  thdt  he  may  be  found  in  "the  righteousness 
which  is  of  God  by  faith." 

We  shall  discover  the  propriety  of  faith,  if  we* 
consider  that  it  brings  us  back  to  the  ground  which 
we  left  in  transgression.  The  truth  of  God  is  a 
rock,  on  which  man,  in  a  state  of  innocence,  stood, 
and  rejoiced  in  perfect  security.  But  when  he 
doubted  of  the  firmness  of  this  rock,  he  plunged 
himself  into  the  abyss  of  sin,  and  was  swallowed 
up  in  the  floods  of  wo. 

"  Thou  shalt  not  eat  of  it :  for  in  the  day  that 
thou  eatest  thereof,  thou  shalt  surely  die."*  "Be- 
lieve on  the  Lord  Jesus  Christ,  and  thou  shall  bo 
saved. "f 

These  commandments  with  the  declarations 
accompanying  them,  rest  on  the  same  ground. 
They  are  not,  as  far  as  we  can  perceive,  deducible 

J  Gen.  &  17.  f  Acts  16-  31. 


[   IS*] 

from  the  nature  of  things  ;  but  they  are  positive 
obligations,  deriving  all  their  force  from  the  truth 
of  God.  These  obligations,  it  is  true,  as  they  re- 
quire faith  in  the  truth  of  God,  are  of  a  moral  na- 
ture ;  but  with  respect  to  the  particular  objects 
y  Ir  ch  they  present  to  our  faith,  they  are  undoubt- 
edly positive.  Through  violation  of  the  first,  we 
fell  into  sin  and  death  ;  by  obedience  to  the  last, 
we  rise  to  righteousness  and  life.  What,  there- 
fore, can  be  more  proper  than  faith  ?  By  it  we 
measure  back  our  steps  unto  God,  and  receive  his 
wcrd  as  immutable  truth. 

This  thought  suggests  another.  Faith  is  the 
principle  of  all  virtues.  Impiety  and  vice,  in  all 
their  forms,  arise  from  unbelief.  Virtue  and  piety, 
love  to  God,  and  benevolence  to  man,  originate  in 
faith.  And  hence  we  may  discover,  how  very  por- 
pcr  and  important,  is  the  faith  of  the  Gospel. 

With  respect  to  the  ritual  institutions  of  the 
Gospel,  baptism  and  the  Lord's  supper,  it  is  very 
evident  there  is  a  high  degree  of  propriety  in  them. 
Nothing  can  represent  the  things  which  are  intend, 
ed  by  them,  with  greater  simplicity,  and  with  more 
foice. 

By  baptism  the  invigorating  and  cleansing  influ- 
ences of  the  Holy  Spirit,  are  figured  unto  us;  while 
in  the  same  ordinance,  we  are  dedicated  unto  God, 
brought  into  covenant  with  him,  and  strongly  bound 
to  support  the  cause  of  Christ. 


£  127  ] 

By  the  Lord's  Supper  .we  perpetuate  the  memo* 
ry  of  that  death,  on  which  all  our  hopes-are  ground- 
ed ;  acknowledge  our  gratitude  to  God  for  his  in- 
finite love;  confirm  onr  love  to  Christ;  and  most 
solemnly  engage  to  mortify  the  corrupt  desires  of 
the  flesh. 

It  is  very  plain,  without  entering  into  any  other 
considerations  respecting  these  institutions,  that, 
when  taken  in  connection  wtih  the  doctrines  of  the 
Gospel,  they  are  highly  proper,  and  wisely  calcu- 
lated to  promote  the  salvation  of  mankind*;  and 
especially,  when  we  consider  them,  as  institutions 
designed  to  convey  to  posterity  the  positive  evi- 
dence of  Christianity. 

In  the  propriety  of  the  conditions  of  the  Gospel, 
we  discover  the  impression  of  the  Divine  charac- 
ter. The  Religion  of  Jesus,  corresponding  with 
the  perfections  of  Deity,  and  accommodated  to  the 
nature  and  circumstances  of  mankind,  comes  re- 
commended unto  us  as  the  Religion  of  God. 


ESSAY  XXII. 

The  Divine  character  impressed  on  Christianity  itv 
the:  promise  of  divine  aid. 

FROM  that  character  of  perfect  wisdom  which 
the  Deity  sustains,  it  is  rational  to  infer,  that  his 
plans  are  wise,   and  that  the  means   which  he  em- 


E   128  ] 

ploys  to  carry  them    into   execution,    are  always 
fftcient  for  the    purpose.     Hence    we    expect  to 
find  in  a  Religion,  coming  from  God,   a  promise  of 
ciri  i "uLce.     For  the  condition  of  human  na- 

ture, with  respect  to  its  moral  inability  to  discover 
ar.d  proper1  :    the  truths  and   obligations  of 

Religion,  with  the  external  circumstances  in  which 
it  is  placed,  strongly  argues  the  necessity  of  the 
influence  of  the  Holy  Spirit.  "Therefore  we  are 
led  to  expect,  that  the  Divine  Being,  in  effecting 
the  redemption  of  the  world,  would  afford  unto 
mankind  this  influence,  and  in  the  communications 
cf  the  purposes  of  his  grace  unto  them,  would  give 
tfecm  assurances  of  it.  For  without  such  assurances 
of  aid  from  on  high,  of  what  consequence  to  us 
would  the  most  excellent  system  of  Religion  be  ? 

With  high  expectation  of  the  promise  of  assis- 
tance from  heaven,  we  search  the  Scriptures,  and 
y  are  net  disappointed.  For  this  promise  is  one  of 
the  most  prominent  characteristics  of  our  Holy 
Religion. 

The  holy  Scriptures  ascribe  their  origin  to  the 
Spirit  of  God.  «  All  Scripture  is  given  by  inspi- 
ration of  God."*  And  hence  it  is,  that  the  Spirit 
of  God  is  the  prime  efficient  cause  of  the  energy 
of  sJhiistianit/S  The  Gospel,  in  the  hand  of  this 
Spirit,  is  powerful  to   reclaim  the    erring  sons  of 

*  2.  Tim.   3    16. 


C   129  ] 

mei ;  to  impress  them  with  the  importance  of  Reli- 
gion ;  to  call  them  to  the  exercise  of  righteousness, 
and  the  possession  of  joy  unspeakable,  and  life  e- 
ternal  in  the  kingdom  of  God; 

Christianity,  framed  with  a  particular  view  to 
that  state  of  moral  death  in  which  the  children  of 
men  lay,  contains  a  remedy  fully  adequate  to  re- 
move this  evil,  in  the  impulse  of  life  given  by  the 
touches  of  the  Spirit  of  grace.  In  this  excellence 
of  the  Christian  Religion,  we  see  it  distinguished 
from  every  other  religion,  and  deeply  impressed 
with  the  characteristics-  of  infinite  goodness  and 
wisdom. 

Uncler  the  influenct  of  the  Spirit  of  God,  accord- 
ing to  the  Gospel,  we    have  received  a    degree  of 

moral  life,  and  have  been  made  capable  o*  ■ 

ing  and   improving  religious    truth.     This  S;,l. 
is  promised  to  us  as  the  Spirit  truth  ;  as  the  great 
source  of   information    respecting    God,    and    the 
things  of  God. 

When  man,  through  this  medium  of  divine  com- 
munication, discovers  that  the  curses  of  the  violated 
law,  arejeharged  with  fiery  indignation  against  him, 
and  resolves  to  flee  from  the  wrath  to  come,  what 
a  multitude  of  difficulties  and  obstructions  appear 
before  him  !  How  arduous  the  work  of  subduing' 
an  evil  heart  of  unbelitf !  How  dificult  the  work' 
ofreducing  to  order  passions  long  accustomed  to 
perversion  and  misrule,  and  of  reforming  habits  of 
F  2 


[  iso  ] 

vice  and  impiety  !  What  care  and  indefatigable 
labor  are  here  necessary  ?  And  who  without  the 
aid  of  the  Holy  Spirit,  is  able  to  accomplish  this  ? 
Nothing  can  beef  more  consequence  to  man  in  this 
case,  than  an  assurance  of  assistance  from  the  Spir- 
it of  infinite  power  and  grace. 

To  highten  the  distress  of  such  a  character,  con- 
science alarmed  with  the  denunciations  of  the  law 
of  God,  thunders  its  curses  in  his  ears,  and  pierces 
his  heart  with  the  excruciating  sense  of  remorse  ! 
Apprehensions  of  vengeance  fili  him  with  dismay — 
Standing  on  the  borders  of  despair,  O  miserable 
man  !  what  canst  thou  do  ?  From  whence  canst  thou 
derive  courage  and  strength  ?  The  powers  of  dark- 
Less  within  thee,  thou  canst  not  scatter  with  the 
w-ouiC'<Ln,e  meason.  Thou  canst  not  turn  the  i;npe- 
..  current  of  thy  nature  forcing  along  the  chan- 
ft*\  4'a  corrupt  heartland  rushing  down  the  pre- 
faces of  evil  habits  !  The  only  hope  which  remain- 
ed} for  thee,  is  the  promise  of  aid  in  the  Holy  Spirit. 
Let  thy  heart  embrace  this  promise  j  and  thou  shalt 
rejoice  in  peace  and  safety. 

Of  what  infinite  value  is  this  promise  of  divine 
assistance  to  the  repenting  sinner  1  Under  the  hap- 
py influence  of  it,  he  is  enabled  to  return  unto  God 
in  true  repentance,  and  in  humble  hope  to  seek  his 
pardoning  mercy.  Enabled  by  the  Spirit  of  truth, 
t0  "believe  that  Jesus  is  the  Christ,"  he  feels  the 
transforming    power  of  divine  grace,  and  exults  in 


[    131    ] 

the  possession  of  anew  nature.  Conscience  is  de- 
livered from  a  sense  of  guilt;  passion  is  reduced 
to  the  government  of  reason  ;  and  order  is  estab- 
lished in  the  soul  of  the  believer. 

Introduced  by  this  happy  change  "  into  the  king- 
dom of  God's  dear  Son,"  it  becomes  his  duty  to 
glorify  God,  and  secure  his  own  interests  in  e- 
ternity.  He  is  required  to  complete  the  reforma- 
tion of  his  heart  and  life  ;  to  mortify  the  deeds  of  the 
body  ;  and  to  perfect  holiness  in  the  fear  of  God. 
But  t □  effect  this  purpose,  the  influence  of  the 
Holy  Spirit  is  necessary  ;  and  the  promise  of  it,  is 
well  calculated  to  inspire  him  with  hope,  courage 
and  strength. 

Among  the  most  important  duties  of  man,  is  de- 
votion ;  which,  while  it  affords  the  best  resources 
of  strength  for  the  accomplishment  of  the  purpo- 
ses of  Religion,  inspires  the  soul  with  the  noblesjt' 
ideas  and  purest  affections,  and  communicates  the 
sweetest  pleasures  to  the  heart  of  man.  But  with- 
out the  aid  of  the  Holy  Spirit,  can  we  perform  this 
duty  aright  ?  can  we  fall  at  the  feet  of  the  great 
Eternal  !  and  worship  him  with  ail  the  soul  ?  can 
we  attain  unto  the  right  performance  of  this  high- 
est of  all  duties,  and  most  pleasurable  of  all  exer- 
cises? Can  we,  without  divine  aid,  by  repeated 
approaches  unto  the  Divine  Being,  acquired  the 
perfection  of  our  nature,  and  the  consumm-idou  of 
our  happiness,  in  a  conionnity  to  his  moral  perfec- 


[    132  ] 

tions  ?    The  assistance  of  the  Holy  Ghost,  in  this 
respect,  is  absolutely  necessary. 

Possessed  of  a  conformity  to  the  moral  perfec- 
tions of  God,  we  are  qualified  for  the  enjoyment 
"of  the  inheritance  of  the  saints  in  light."  But 
before  we  can  enter  upon  the  possession  of  this  in- 
heritance, we  must  navigate  the  boisterous  ocean 
of  life,  and  shoot  the  gulph  of  death  !  In  this  voyage 
of  so  much  danger,  and  of  such  infinite  conse- 
quence, how  important  is  the  agency  of  the  Hoiy 
Spirit  ! 

The  Gospel  gives  us  the  promise  ©f  this  Spirit  as 
our  guide  and  comforter.  "  When  he,  the  Spirit  of 
truth,  is  come,  he  will  guide  you  into  all  truth."* 
"  And  I  will  pray  the  Father,  and  he  shall  send 
you  another  Comforter,  that  he  may  abide  with  you 
for  ever."t 

Thus  we  see,  that  the  aid  of  the  Spirit  is  com- 
mensurate with  the  necessity  and  wants  of  human 
nature  ;  and  the  Gospel  which  contains  the  pro- 
mise of  this  aid  is  strongly  impressed  with  the  cha- 
recter  of  the  God  of  wisdom  and  goodness.  In" 
deed  the  promise  of  divine  assistance,  is  the  glory 
of  the  Christian  Religion.  What  would  the  Gos- 
pel be  without  it  ?  A  beautiful  system  of  Religion — 
but  unanimated,  a  mere  dead  letter — an  admirable 
body  of  divinity- — but  de  stitute  of  a  soul. — This 
Promise  of  the  Father  gives  substance,  fulness,  life 

and  energy  to  the  Religion  of  the  blessed  Jesus. 
*  -John  16.  14.  "{John  14.  16. 


C  "3  ] 

Perhaps  it  may  not  be  amiss  to  remark  here,  that 
the  operation  of  the  Holy  Ghost  on  the  minds  of 
men  are  various.  This  assistance  is  communicat- 
ed in  different  ways,  through  different  means,  and 
sometimes,  perhaps,  without  any  means  at  all. 
But  it  should  never  be  forgotten,  that  the  chief 
channel  of  this  communication,  is  the  Gospel  of 
Jesus  Christ.  On  this  very  account,  it  ought  to 
be  highly  estimated  ;  being  so  greatly  distinguish- 
ed, and  so^deeply  impressed  with  the  Divine  hand. 


ESSAY   XXIII. 

The  Imfiression  of  the  Divine  character  on  Christia- 
nity, in  the  Doctrine  of  Providence  as  taught  in 
the  Gosfiel. 

FROM  the  moral  character  of  God,  we  infer  this 
doctrine.  The  consideration  of  the  goodness  and 
justice  of  God,  seems  sufficient  grounded  for  our 
faith,  that  he  takes  on  himself  the  care  of  the  gov- 
ernment of  the  world  ;  and  that  he  is  constantly 
employed  in  making  suitable  provisions  for  every 
living  thing,  since  every  living  thing  is  the  effect 
of  his  almighty  hand.  This  seems  the  more  rea- 
sonable, as  from  the  infinite  nature  of  his  attri- 
butes; he  is  perfectly  free  from  labour  or  weariness; 


C  134  ] 

in  the  most  unintermitted  operations  in  the  admi- 
nistration of  his  Government. 

But  is  not  the  doctrine  of  Providence,  deduced 
from  the  moral  character  of  God,  strongly  con- 
fronted by  the  present  state  of  the  World  ?  Can  a 
world  like  ours,  full  of  disorder  and  misery,  and 
where  death  reigns  without  control,  b«  under  the 
government  of  God,  who  is  infinitely  wise  and  good? 
We  must  confess,  that  when  we  draw  conclusions 
respecting  Divine  Providence,  from  nature  only, 
we  find  ourselves  involved  in  great  difficulty,  and 
much  uncertanty.  The  moral  character  of  God  ar- 
gues in  favor  of  this  doctrine  ;  and  the  disorder  of 
the  world  seems  to  argue  against  it.  It  must  in- 
deed be  true,  that  the  evidence  of  the  truth  of  this 
doctrine,  which  reason  alone  can  collect,  is  supe- 
rior to  the  objections  against  it :  yet  how  few,  wh© 
are  guided  by  human  wisdom  only,  think  correctly 
on  this  important  subject?  Natural  Religion, 
though  she  here  scatters  a  few  rays  of  light  on  our 
path,  leaves  us  much  in  the  dark  respecting  the 
Providence  of  God. 

But  here  the  Gospel  comes  tb  our  relief.  It 
sets  the  doctrine  of  Providence  in  the  clearest  and 
fairest  light.  Our  doubts  are  removed  as  soon  as 
we  peruse  the  sacred  Page,  and  receive  the  infor- 
mation which  it  give*.  We  there  learn,  that  the 
Government  of  God  extends  t©  all,  and  is  applied 
T.rith  tae  utmost  care  and  wisdom— with  care  pro- 


[135  ] 

portionate  to  the  value  of  each  individual,  In  the 
estimation  of  the  Divine  Mind — and  with  wisdom, 
in  perfectly  suiting  laws  to  the  different  natures  of 
created  beings. 

The  Providence  of  God  is  extended  unto  all. 
The  amazing  frame  cf  nature,  with  its  innumera- 
ble hosts  of  living  creatures,  is  under  the  Govern- 
ment of  the  Almighty.  "The  Lord  hath  prepared 
his  throne  in  the  heavens  ;  and  his  Kingdom  ruleth 
over  all."* 

The  care  of  Providence  is  proportionate  to  the 
value  of  each  individual  being  in  the  estimate  of 
the  Divine  Mind.  "  Are  not  five  sparrows  sold  for 
two  farthings  ?  and  not  one  of  them  is  forgotten 
before  God.  But  the  very  hairs  of  your  head  are 
all  numbered.  Fear  not,  therefore ;  ye  are  of 
more  value  than  many  sparrows. "f  God  cares 
for  the  fowls  of  the  air — but  more  for  man,  espe- 
cially for  the  humble,  who  trust  in  his  name,  and' 
sincerely  fear  and  love  him. 

The  Government.of  God  is  applied  with  wisdom, 
in  perfectly  suiting  laws  to  the  different  natures 
of  created  beings.  Matter  is  governed  by  absolute 
irresistible  laws  ;  and  hence  so  much  regularity  and 
accuracy,  in  the  revolutions  of  the  heavenly  bo- 
dies. But  reasonable  creatures,  being  endued 
•with  liberty  of  action,  are  governed  by  laws  suitable 

*  Fsal.  109.    19.  t  Luke.   12.  §,  7. 


[  !»*■  ] 

t«  their  nature,  manifestated  to  their  understand-- 
ings,  and  applied,  by  proper  considerations,  to  their 
powers  of  feeling — laws  which  they  are  bound  to- 
obey,  but  which  they  have  power  to  violate. 

This  sweeps  away  at  once,  the  objections  against 
Providence,  arising  from  the  disordered  state  of 
the  world.  For  we  learn  from  the  Gospel,  that 
through  the  abuse  of  this  power  of  liberty,  sin  came 
into  the  world ;  and  misery  and  death  by  sin.  Mis- 
ery is  the  direct  consequence  ©f  violating  the  law 
of  God.  Therefore,  natural  evil,  though  positive 
disorder,  is  relative  order.  When  considered  ab- 
stractly in  itself,  it  is  disorder;  but  when  consid- 
cred  in  relation  to  the  transgression  of  the  law, 
it  is  order.  It  is  just  and  right,  and  necessary  in 
the  natare  of  things,  that  the  transgressor  should- 
be  miserable.  Hence,  properly  speaking,  there  is 
no  other  disorder  in  the  world,  but  that  of  moral- 
evil.  And,  excepting  this  disorder  of  moral  evil, 
arising  entirely  from  free  agents  abusing  their  li- 
berty, and  for  that  reason  not  attributable  to  Divine- 
Providence,  "  whatever  is,  is  right." 

Moreover,  the  Gospel  assures  us,  that  Provi- 
dence has  adopted  means  to  restore  the  world  to 
righteousness  and  happiness;  that  these  means 
are  now  in  operation  ;  and  that  the  time  shall  come, 
when  the  restitution  of  all  things  shall  take  place. - 
We  there  learn  that  the  spiritual  kingdom  of  the 
Messiah,  which  God  has  established  in  tl>e  world; 


r  13?  i 

fcy  the  glorious  ministration  of  righteousness,  shall 
have  no  end,  but  shall  overturn  all  opposition,  and 
increase  until  it  shall  fill  the  world  ;  and  that,  when 
the  fulness  of  time  it  come  for  the  accomplishment 
of  the  purpose  of  God  respecting  the  restoration 
of  the  world  to  order  and  happiness,  the  Almighty- 
will  say:  "Behold,  I  make  ail  things  new."* 

The  doctrine  of  Providence,  as  taught  in  the 
Christian  Religion,  is  calculated  to  inspire  us,  with 
the  strongest  affections,  and  warmest  gratitude, 
for  the  Governor  of  the  world.  For  he  is  there, 
represented  as  holding  the  administration  of  the 
Divine  government  in  his  hands,  for  the  good  of 
his  subjects  ;  as  the  Father  of  men,  tenderly  con- 
cerned for  their  welfare,  doing  good  to  all  men, 
but  espicially  to  them  who  fear  him.  "Like  as  a 
father  pitieth  his  children,  so  the  Lord  pitieth  them 
that  fear  him."f 

The  dispensations  of  Providence  of  an  afflic- 
tive nature,  are  not  the  vindicative  punishments 
of  Justice  ;  but  they  are  the  disciplinary  adminis- 
trations of  Mercy.  They  are  the  well  directed, 
chastisements  of  our  heavenly  Father.  He  de- 
signs by  them,  to  teach  us,  the  vanity  of  the  world; 
to  draw  off  our  affections  from  earthly  enjoyments; 
and  to  inspire  us  with  a  longing  desire  for  the 
possession  of  that  better  world,  which  he  has  pro- 

*  Rev.  21.  5.  \Psal.  103.  23. 


C  »»  J 

anised  to  his  saints.  To  teach  us  humility,  patiencer 
meekness,  submission  and  resignation  ;  to  fill  our 
hearts  with  the  tenderest  compassion  for  the  mis- 
erable ;  and  to  prepare  us  to  meet  death  with  that 
greatness  of  soul,  which  is  suitable  to  our  high 
appointment  to  immortality  and  eternal  life ;  to  ef- 
fect these  gracious  purposes,  our  heavenly  Father 
administers  unto  us  the  cup  of  affliction.  But  in 
the  midst  of  the  sorest  afflictions,  which,  underahe 
direction  of  his  Providence,  overtake  us  in  our  pil- 
grimage below,  he  gives  us  assurance  of  his  love. 
"  Whom  the  Lord  loveth  he  chasteneth,  and  scour- 
geth  every  son  whom  he  receiveth."  Thus  he 
would  have  us  believe,  that  the  distressing  dispen- 
sations of  Providence  are  tokens  of  his  fatherly  re- 
gard for  us. 

The  influence  of  the  doctrine  of  Providence,  on 
the  happiness  of  the  virtuous,  must  be  great  ;    and 
the  restraint,  which  it  lays  on  the  vicious,  must  be 
attended  with  beneficial  consequences  to  the  peace 
and  prosperity  of  society.     By  it  the    blessings  of 
this   life,  are  more  than  doubled  to  the  good  man. 
For  he  beholds  them  as    tokens    of  Divine  favor  ; 
and  derives   from  a  grateful  sense  of  obligation  for 
them,  the  sweetest  and  purest  pleasure.     On  Pro- 
vidence he  rests  himself  and  all  his  interests.     It 
is  a  rock  on  which  he  stands,  wrapped  up  in  seen* 
rity  and  peace  ;  beholding  the  caprices  of  fortune.3 
the  vicissitudes  of  lite,  and  the  rage  of  his  enemies 


C   159  ] 

■with  composure  ;  and  smiles  to  see  their  vain  ef- 
forts curbed,  by  an  Almighty  hand  engaged  to  de- 
fend him  forever.  When  the  storms  of  life  gath- 
er around  about  him,  and  adversity  discharges  on 
him  a  shower  of  evil,  he  feels  himself  inclosed,  as 
it  were,  in  a  coat  of  mail  ;  while  he  hears  the 
voice  of  him,  who  holds  the  destinies  of  man  in 
his  hand,  addressing  him  thus :  "Be  still,  and 
know  that  I  am  God  I"  "  Fear  not,  for  I  am  with, 
thee  ;  be  not  dismayed,  for  I  am  thy  God." 

Human  society  is  indebted  unto  the  doctrine  of 
Providence,  for  the  great  benefits  of  order,  peace, 
and  worldly  comforts,  which  are  enjoyed  in  conse-* 
quence  of  the  restraint  which  it  lays  upon  bad  men. 
It  frequently  deters  the  proud,  the  ambitious,  and 
the  revengeful,  from  carrying  into  execution  their 
designs  of  oppression  and  cruelty.  They  see  in, 
this  doctrine  the  Almighty  frowning    upon  them, 

and  holding  a  flaming   sword  over    their  heads • 

Their  hearts  fail  them  for  fear,  and  their  arms  fall 
nerveless,  at  this  sight  of  the  threatening  aspect  of 
Providence.  Our  world,  as  it  now  is,  is  constantly 
exhibiting  before  us  scenes  of  injustice,  cruelty, 
and  blood ;  but,  were  evil  and  ungodly  men  free 
from  all  restraint  from  the  fear  of  Providence,  it 
would  be  infinitely  worse.  If  the  passions  of  men 
were  let  loose — they  would  drive  peace  from  eve- 
ry corner  of  the  earth — They  would  fill  the  world 
"Hh  the  utmost  confusion,  horror,  and  distress— 


C  }**   ] 

And,  in  a  few  years,  they  would  almost,  if  not  en~ 
tirely,  exterminate  the  race  of  men. 

Thus  the  Christian  Religion,  which  confirms  the 
best  intimations  of  reasonrespectingProvidence,an& 
clears  away  all  objections  against  it, possesses  an  ad- 
vantage over  every  other  religion  which  has  appear- 
ed in  the  world;  by  affording  an  inexhaustiblesource 
of  consolation  to  the  good  ;  and  by  presenting  a 
powerful  obstruction  to  the  evil  machinations  of 
the  bad.  And  hereby  Christianity  is  set  in  a  light 
divinely  pleasing.  We  clearly  discover  on  it  the 
impression  of  the  hand  of  God.  We  here  see  in 
the  doctrine  of  Providence  as  taught  by  the  Gos- 
pel, bearing  strong  marks  of  the  wisdom,  justice,and 
goodness  of  the  Creator  and  Governor  of  the  world. 

Let  us  now  turn  our  attention,  for  a  moment,, 
to  the  observations  which  we  have  made  on  the 
internal  constitution  of  the  Christian  Religion.  We 
have  seen  convincing  proofs  of  its  Divine  nature  :- 
we  have  seen  the  glorious  character  of  God,  im- 
pressed upon- it.  WTe  have  seen  in  its  laws  and 
doctrines,  such  a  striking  resemblence  of  the  Di- 
vine Being,  that  we  cannot,  without  great  perver- 
sion, attribute  it  to  any  other  cause  than  that  of 
supernatural  inspiration.  We  have  seen  this  re- 
semblance, in  the  perspicuity  and  sublimity  of  the 
Religion  of  Christ;  in  the  consistence  of  its  doc- 
trines, and  the  holiness  of  its  precepts  ;  in  its  pro- 
portion, and  energy  }   and  in  the  propriety   of  its 


E   HI    ] 

conditions,  the  promise  of  Divine  aid,  and  the  doc- 
trine of  Providence.  It  has  fully  borne  the  test  of 
the  second  Rule,  which  we  proposed  to  apply  un- 
to it. 

Let  the  reader  pursue  the  subject  in  his  medi- 
tations. Let  him  extend  his  thoughts,  and  go  into 
a  particular  and  detailed  consideration  of  those 
objects,  which  have  been  held  to  view.  Let  him 
scrutinize,  in  the  severest  manner,  all  the  internal 
parts  of  the  Gospel  of  Jesus  Christ.  And  we  as- 
sure him,  that  although  it  will  cost  him  a  little  la- 
bor, yet  he  will  be  more  than  paid  for  his  pains  in 
examining  this  glorious  subject.  Light  will  in- 
crease as  he  advances:  evidence  of  the  truth  of 
Christianity  will  be  accumulated.  It  is  true,  the 
cursory  view,  we  have  taken  of  the  subject  be- 
fore us,  is  abundantly  sufficient  to  convince  the 
inquirer  after  truth — But  the  particular  considera- 
tion we  here  recommend  may  do  more  :  it  may 
warm  his  heart,  and  lead  him  not  only  to  believe, 
but  also  to  love,  the  Gospel  of  our  Lord  Jesus 
Christ.  To  walk  in  its  precepts,  to  catch  its  spir- 
it, to  be  assimilated  to  the  moral  excellence  of  its 
Holy  Author,  h  our  great  duty,  and  our  glorious 
privilege. 


C  i«  ] 


ESSAY  XXIV, 

The  Testimony  of  Christ  and   his  Jjiostles  an  Evi* 
dcnce  of  the  Truth  of  Christianity: 

THE  Christian  Religion,  by  its  internal  eviden- 
ces, is  strongly  recommended  unto  us.  The  excel- 
lence of  its  nature,  as  being-  free  from  every  thing 
objectionable,  and  containing  every  thing,  as  far  as 
we  can  see,  necessary  to  a  perfect  system  of  Reli- 
gion, exalts  it  above  all  human  productions.  For 
this  reason  we  ought  to  receive  it ;  to  believe  it 
firmly,  and  to  practise  it  cheerfully. 

But  to  remove  all  suspicion,  all  passible  ground 
for  doubt,  God  has  added  external  evidences,  most 
of  which  are  of  an  incontestable  nature,  possessing 
the  properties  of  demonstration.  Such,  indeed, 
from  the  goodness  of  God,  we  have  some  reason 
to  expect,  inasmuch  as  Christianity  lays  claim,  not 
only  to  the  character  of  truth,  but  also  to  that  of 
being  a  Revelation  from  heaven.  For  although 
its  internal  perfection,  is  above  the  power  of  hu- 
man nature;  yet,  to  remove  all  ground  for  unbe- 
lief, some  external  evidences  seem  necessary ; 
more  especially,  because  the  bulk  of  mankind  do 
not  so  readily  discover  the  weight   of  arguments, 


C  i«  ] 

drawn  from  the  nature  of  th«ology,  as  they  do  the 
force  of  «cular  demonstrations. 

We  now  come,  therefore,  to  apply  to  the  Reli- 
gion of  Jesus  Christ,  our  third  Rule.  "  A  Reve- 
lation from  God  should  be  d^nded  with  ex- 
ternal positive,  incontestable  evidence,  addressed 
to  the  senses  of  mankind." 

Jesus  Chris.t  testified  unto  the  world,  that  he 
came  from  God  ;  and  that  the  doctrines  he  taught 
were  the  doctrines  of  God.  The  Apostles  also 
testified,  that  they  were  sent  by  him  to  declare 
unto  the  world,  what  they  had  seen  and  heard  con- 
cerning him  ;  and  that  he  had  given  unto  them 
his  Holy  Spirit,  as  an  infallible  guide  to  all  truth— 
that  they  might  preach,  without  any  danger  of  er- 
ror, the  doctrines  of  his  Holy  Gospel.  They  con- 
firmed this  testimony — They  gave  demonstrations 
of  its  truth ;  they  produced  the  credentials  of 
their  mission — in  miracles  and  prophecies. 

We  shall  not,  in  this  Essay,  enter  on  the  con- 
sideration of  these  glorious  demonstrations,  these 
-divine  credentials  of  their  high  commission.  But 
we  will  consider  several  particulars  which  render 
the  testimony  of  Jesus  Christ  and  his  Apostles 
worthy  of  credit,  exclusive  of  miracles  and  proph- 
ecies. 

And  first,  the  character  of  Jesus  Christ,  and 
that  of  his  Apostles.  The  character  of  Christ 
shines  with  unequaled  lustre.      Such   an  exam* 


I   144  ] 

pie  of  moral  excellence,  the  world  never  saw,  nei- 
ther before  or  since,  as  it  saw  in  the  life  of  the 
Holy  Jesus.  Such  sincerity  and  integrity,  such 
modesty  and  meekness,  such  zeal  for  God,  and 
such  love  for  man,  were  never  seen  in  any  other 
person.  His  life  was  a  perfect  transcript  of  the 
law  of  God.  And  is  not  the  testimony  of  such  a 
person,  independent  of  every  other  consideration, 
highly  worthy  of  credit  ? 

Does  not  the  confession  of  his  enemies  establish 
the  credibility  of  his  testimony  ?  "  Never  man 
spake  like  this  man  ?"  He  astonished  the  werld 
with  the  profundity  of  his  wisdom ;  and  with  the 
irresistibility  of  his  arguments,  he  confounded  his 
adversaries.  Never  was  any  man  so  free  from  all 
tincture  of  enthusiasm  and  superstition,  or  so  full 
of  all  goodness,  as  was  Jesus  Christ.  And  is  not 
his  testimony  worthy  of  credit  ? 

The  character  of  the  Apostles.  Where  shall  we 
find  men,  whose  testimony  is  worthy  of  more  cred- 
it? Is  it  possible  to  find  men,  who  possess  a  grea- 
ter fund  of  truth,  plain,  open,  honest  truth  ?  It  is 
true,  as  men,  they  were  not  free  from  imperfec- 
tions. But  even  these  seem  to  increase  the  credi- 
bility of  their  testimony,  in  giving  an  occasion  to 
discover  the  great  ingenousness  of  their  hearts,  in 
so  honestly  relating  even  their  own  faults. 

They  possessed  a  very  high  sense  of  justice  and 
propriety,  sweetly  mingled  with  unbounded  ben- 


[   145  ] 

evolence  and  compassion  toward  mankind.  Did 
they  not  exercise  an  uncommon  degree  of  disin- 
terested good  will  for  their  fellow  beings  ?  What 
extraordinary  distress  did  they  pass  through,  with 
unyielding  fortitude,  to  do  good  to  the  sons  of 
men  !  With  a  mind  unruffled,  they  bore  all  man- 
ner of  evils  ;  and  retained  an  ardent  charity  even 
for  their  persecutors  !  Certainly  the  testimony 
of  such  men,  is  worthy  of  credit. 

Secondly,  the  testimony  of  Jesus  Christ  and  his 
Apostles  is  worthy  of  credit,  on  account  of  the 
motives  by  which  they  were  influenced.  These 
motives  were  pure.  They  testified  that  they  were 
sent  of  God,  and  they  preached  the  Gospel  unto 
the  world,  to  discharge  their  duty,  to  glorify  God, 
and  to  promote  the  happiness  and  salvation  of  man- 
kind. If  these  were  their  motives,  their  testimo- 
ny is  worthy  of  credit ;  and  that  they  were,  wc 
have  no  reason  to  doubt. 

Look  the  world  over,  and  attentively  consider 
all  the  impostors  which  have  appeared  in  it.  You 
will  find,  that  all  their  motives  centred  in  selfin- 
terest.  The  acquisition  of  a  great  name,  the  en- 
joyment of  the  pleasures  and  honors  of  the  world, 
and  the  possession  of  wealth  and  power,  were  the 
objects  they  had  in  view.  Hence  they  flattered 
the  passions  of  men.  They  made  their  way  to  the 
great  and  the  honorable,  to  the  rich  and  the  pow- 

G 


U  «>«  3 

crful,  by  a  smooth  and  easy  ascent,  by  soothing 
-and  flattering  their  ruling  passions. 

But  the  way  which  Jesus  Christ  and  his  Apos- 
tles took,  was  directly  the  reverse  of  this.  They 
leveled  all  the  force  of  their  doctrines  against  the 
corrupt  passions  of  the  human  heart,  without  dis- 
tinction. They  preached  the  most  mortifying  pre- 
cepts. They  reduced  all  men  to  a  mortifying  lev- 
el— te  the  condition  of  tinners,  "  children  of 
wrath."  The  blessings  they  pronounced,  descen- 
ded on  the  heads  of  the  humble,  the  poor  in  spir- 
it, and  the  pure  in  heart.  But  they  reserved  the 
curses  of  God,  for  the  vain,  and  the  proud;  for 
the  great  and  the  mighty  ones  of  the  earth,  who 
loved  riches  and  pleasures,  honors  and.  power, 
more  than  God.  Could  such  men  as  these  be  im- 
postors ?  It  is  impossible.  They  were  men  of 
sincerity  and  truth  ;  and  as  such  they  are  worthy 
of  credit. 

But  thirdly,  this  will  further  appear,  if  we  con- 
sider the  prospects  they  had  before  them.  What 
were  these  prospects  ?  With  respect  to  the  world 
to  come,  they  were  truly  glorious.  They  saw  in 
the  premise  of  God,  crowns  and  kingdoms  im- 
mortal ! 

Bur  regarding  this  world,  nothing  could  be  more 
gloomy  and  discouraging,  than  what  was  full  in 
their  view — persecution,  distress,  and  death,  in 
their  worst  forms  !      Through  these  their  way  lay 


[   1471 

to  that  heavenly  glory  unto  which  they  aspired. — 
The  loss  of  all  things  they  held  most  dear  on 
earth,  they  had  reason  to  expect,  would  be  the 
consequence  of  preaching  the  gospel. 

Jesus  Christ  foresaw,  and  frequently  declared, 
that  the  men  of  the  world  would  persecute  him, 
deliver  him  into  the  hands  of  the  Gentiles,  and  put 
him  to  a  dreadful  and  shameful  death.  He  assur- 
ed his  Apostles,  that  they  should  lie  violently 
persecuted  by  ungodly  men.  He  said  unto  them: 
"They  shall  lay  their  hands  on  you,  and  persecute 
you,  delivering;  you  up  to  the  synagogues,  and  in- 
to prisons,  being  brought  before  kings  and  rulers 
for  my  name's  sake."  "Some  of  you  shall  they 
cause  to  be  put  to  death.  And  ye  shall  be  haled 
of  all  men  for  my  name's  sake.'"*  "  Yea,  the  time 
cometh,  that  whosoever  killeth  you,  will  think 
that  he  doth  God  service."  § 

But  nothing  could  deter  these  resolute  men. — 
The  fullest  conviction  of  the  truth  of  the  Gospel, 
and  the  celestial  glory  which  they  had  in  view,  in- 
spired them  with  more  than  mortal  courage.  Nei- 
ther " tribulation*  nor  distress,  nor  persecution, 
nor  famine,  nor  nakedness,  nor  peril,  nor  sword," 
was  able  to  prevent  them  from  accomplishing  the 
great  work  they  had  undertaken — from  preaching 

*  Luke,  21.  12,  16,  17\ 
§  John  16.   2. 


£  >«  3 

the  Gospel  of  Christ.  "  Neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  was  able"  to  stop 
them  in  their  glorious  race,  or  "  to  seperate  them 
from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord." 

Now,  men  of  such  excellent  character,  influen- 
ced by  such  pure  motives,  undaunted  with  such 
prospects  before  them,  and  persevering  in  publish- 
ing the  doctrines  of  the  Gospel  untill  they  fell 
martyrs  to  its  truth,  are  worthy  of  the  highest  es- 
teem ;  and  the  credibility  of  their  testimony  can 
hardly  be  rated  too  high.  Can  any  suppose,  that 
their  word  is  not  worthy  of  credit,  unless  at  the 
same  time,  they  suppose  them  to  be  insane  ?  But 
this  supposition  will  not  be  admitted  as  having  the 
least  shadow  of  truth  in  it,  by  any  but  those  who 
are  themselves  insane.  For  where  can  we  find 
the  least  mark  of  insanity,  or  even  of  enthusiasm, 
in  the  first  Teachers  of  Christianity  ?  Are  insane 
per&ons  under  the  influence  of  motives  of  such 
purity  ?  Do  they  maintain  a  character  so  excellent 
and  praise  worthy  ?  Besides,  is  it  not  impossible 
that  so  many  insane  persons  should  so  perfectly 
agree  in  their  testimony  ?  Which  of  the  Apostles 
ever*  contradicted  himself,  or  any  of  his  fellow  Ap«- 
ostles  ?  They  always  maintained  an  unity  of  tes- 
timony. 


C  149  3 

The  weight  of  evidence,  in  favor  of  the  credi- 
bility of  the  testimony  under  consideration,  may 
be  increased  by  considering  the  place  where,  the 
time  when,  and  the  persons  to  whom,  this  testU 
mony  was  given.  But  we  shall  leave  the  reader, 
to  extend  his  reflections  to  these  subjects  ;  and  we 
shall  close  this  Essay  with  the  following  remark. 
If  the  testimony  of  Jesus  Christ  and  his  Apostles, 
did  not  interfere  with  the  passions  of  men,  it  nev- 
er would  be  called  in  question  by  any  one.  And 
we  challenge  the  world  to  produce  any  one,  of  any 
age  or  nation,  the  credibility  of  whose  testimony 
is  greater  than  theirs. 


ESSAY  XXV. 

The  nature  and  character  of  true  miracles, 

ALMIGHTY  God  has  impressed  certain  prin- 
ciples on  nature,  under  the  operation  of  which, 
constant  and  certain  effects  are  produced.  Some 
of  these  are  known  to  us,,  as  the  established  laws 
of  the  material  world. 

We  can  have  no  doubt,  that  God  can  suspend 
the  operation  of  these  laws,  so  as  to  prevent  their 
natural  effects  j  or  that  he  can  give  a  new  impulse 


[  If  ] 

to  nature,  ro  as  to  produce  effects,  which  would 
ret  result  from  the  operation  of  the  originally  es- 
tubiised  laws  of  creation. 

Now  we  conceive,  that  miracles  take  place  in 
consequence  of  the  suspension  of  the  established 
operations  of  nature,  or  cf  the  operation  of  some 
new  principle  or  impuise  given,  for  a  limited  time, 
unto  nature  by  the  hand  of  God. 

There  is,  therefore,  nothing  in  the  nature  of 
miracles  inconsistent  or  contradictory.  For  it  is 
as  easy,  and  as  consistent  with  the  Attributes  of 
Deity,  to  suspend  the  operations  of  nature,  to  give 
them  a  new  direction,  or  to  produce  extraordina- 
ry effects  by  an  immediate  impulse  of  his  hand, 
j;s  it  was  to  create  the  world,  with  all  its  pro- 
perties, laws  and  operations. 

But  how  shall  we  know  a  true  miracle  ?  Tins 
question  requires  some  caution  in  examining  it. — 
For  we  apprehend,  that  much  evil  has  resulted 
from  attempting  to  examine  it  on  physical  princi- 
ples. We  know  so  little  of  the  powers  of  nature, 
and  of  the  faculties  of  unembodied  spirits,  that  it 
is  very  difficult,  if  not  impossible,  to  determine 
what  may,  or  what  maj  not,  be  done  by  these  pow- 
ers and  faculties  ;.  so  as  to  free  ourselves  from 
error,  and  to  ascertain  on  physical  principles,  those 
operations  which  are  truly  miraculous. 

Is  it  then  impossible  for  us  to  know  real  mira- 
les  ?     By  no  means.     The   difficulty   does  not  lie 


[  wi  ] 

in  the  nature  of  the  question*,  but  in  the  lricthoc^of 
examining  it.  Were  a  philosopher  to  attempt  to 
determine  the  physical  and  mo,.  i  hu- 

man soul,  from   the  essence  or  substantial  princi- 
ple of  spirit,    he  would  ffn'J    himself  in  the  dark  ; 
because    he    could    form    no  idea,  at  least  no  cor- 
rect id  h'e  substance  of  spirit,   from  \ 
his  arguments  must  be  drawn.     But  this  dark 
would  vanish  from  around  him,  oi  his  attemj 
to  determine  the  spiritual  nature  of  the  soul  from 
its  known  properties.     So  likewise,  if  we  attempt 
to  determine,    what   works  are   truly  miraculous, 
from  the  physical  nature  of  miracles,  we  shall  find 
ourscrvss  m  perplexity  ;  but    if  w'e  attempt  to  do-. 
te'rmine,  what  actions  have  the  nature  of  miracles 
from  the  characteristic  murks  of  real  miracles,  our 
perplexity   will  vanish:  we   shall  find  the  subject 
plain  and  easy. 

What  then  arc  the  characteristic  marks  of  a  gen- 
uine miracle  ?  A  genuine  miracle  is  a  work — man- 
ifestly above  all  human  power — wrought  for  some 
great  and  good  purpose: — free  from  all  just£u.>pi- 
cicn  of  diabolical  agency  —  and  addressed  to  the 
senses  of  mankind. 

A  miracle  is  a  work  manifestly  above  all  human 
power.  It  carries  with  it  such  undoubted  evidence 
of  its  superiority  to  the  power  of  man,  as  to  pro- 
duce immediate  conviction  in  the  mind  of  the  can- 
did observer,  and  always  to  bear  the  severest  in-_ 
resti -ration, 


Z   152  ] 

A  great  many  singular  and  strange  performan- 
ces, are  frequently  played  off,  by  the  cunning  and 
sleight  of  men.  But  these  bear  notjihefmost  dist- 
ant resemblance  to  real  miracles.  The  tricks  and 
feats  of  the  juggler,  however  they  may  surprise 
and  astonish  the  unthinking,  require  nothing  more 
than  human  agency  to  perform  them.  But  a  mir- 
acle, free  from  all  dark  deceitfulness  and  insignif- 
cancy,  is  so  manifestly  superior  to  all  human  pow- 
er, as  to  leave  no  room  for  doubt ,  as  in  the  mira- 
cle recorded  in  the  following  words.  "  And,  be- 
hold, there  arose  a  great  tempest  in  the  sea,  inso- 
much that  the  ship  was  covered  with  the  waves." 
"Then  He  arose  and  rebuked  the  winds  and  the 
sea;  and  there  was  a  great  clam.  But  the  men 
marvelled,  saying,  What  manner  of  man  is  this* 
that  even  the  winds  and  the  sea  obey  him  !"* 

A  miracle  is  a  work  wrought  for  some  great  and 
gocd  purpose.  We  have  no  leason  to  believe, 
that  the  Almighty  would  interrupt  the  order  and 
operations  of  nature,  for  any  insignificant  purpose. 
If  he  arrest  nature  in  her  course,  it  will  be  to  ef- 
fect a  purpose  of  great  magnitude,  highly  benefi- 
cial to  the  subjects  of  his  kingdom.  The  inter- 
ests of  time  alone,  we  can  hardly  believe,  are  suf- 
ficiently important  to  call  forth  the  energy  of  the 
Divine  hand,  to  break  in  upon  the  established  laws 
of  creation.  But  ;he  inteiests  of  eternity  are  of 
*  Mat,  8.  24,  26,  27. 


[   153   ] 

such  magnitude,  as  to  afford  a  sufficient  reason  for 
the  operation  of  miracles.  To  call  the  attention 
of  mankind  to  the  doctrines  of  natural  religion,  and 
to  afford  proof  of  such  as  are  revealed  ;  to  give 
them  the  enjoyment  of  eternal  happiness,  in  the 
exercise  of  obedience,  and  the  possession  of  holi- 
ness, is  of  infinite  consequence  to  the  world.-— 
Hence  we  conclude,  that  a  miracle  is  an  action 
good  in  itself,  and  great  and  good  in  its  design. 

Therefore,  a  miracle  is  a  work  free  from  all  just 
suspicion  of  diabolical  agency.  For  an  operation 
good  in  itself,  and  great  and  good  in  its  design, 
cannot  be  a  work  of  satan.  That  utter  hatred  of 
all  righteousness,  which  ever  actuates  the  prince 
of  darkness,  renders  it  impossible  for  him  to  do 
any  thing  good.  Had  he  natural  power  to  work 
miracles,  which  may  with  some  reason  be  doubt- 
ed, he  never  would  exert  that  power  to  produce 
miraculous  effects,  for  the  purpose  cf  enforcing- 
the  obligations  of  natural  Religion,  or  of  establish- 
ed   revealed  doctrines  of  moral  excellence. 

And  lastly,  a  miracle  is  a  work  addressed  to  the 
senses  of  mankind.  Without  this,  of  what  use 
could  miracles  be  ?  Conviction  of  the  Truth  of 
Religion,  can  be  effected  by  miracles,  only  when 
they  are  wrought  in  the  presence  cf  such  as  are 
intended  to  be  convinced,  or  by  the  indubitable  tes- 
timony of  those  in  whose  presence  they  have  been 
wrought. 


[   154  ] 

This  address  to  the  senses  of  mankind  by  mira- 
cles, in  attestation  of  the  Truth  of  Religion,  we 
may  be  assured,  will  not  be  attended  with  any  con- 
cealment of  any  part  of  the  operation,  or  with  any 
dark  unintelligible  language  or  apparatus  ;  all  of 
which  might  create  suspicion,  or  leave  room  for 
distrust, in  the  minds  of  beholders.  For  when  the 
God  of  truth  and  sincerity,  stretches  out  his  hand 
to  show  wonders  in  confirmation  of  Religion,  he  will 
attach  nothing  to  their  operation,  which  will  ren- 
der them  suspected. 

Whenever  an  operation  bearing  the  foregoing 
marks,  takes  place,  we  may  be  sure,  that  it  is  a 
vork  of  the  omnipotent  God.  Every  action  which 
is  n:anifestly  above  all  human  power,  wrought  for 
some  great  and  good  purpose,  free  from  all  just 
suspicion  of  diabolical  agency,  and  addressed  to  the 
senses  of  mankind  in  an  intelligible  manner,  has 
the  character  of  a  genuine  miracle,  and  it  must 
have  its  nature  too* 


[  i"  3 


ESSAY   XXVI. 

■ 

The  miracles  recorded  in  the  New  Testament,  dc~ 
vionstratc  the  truth  of  the  Christian  Religion, 
because  they  are    genuine. 

THERE  is  no  evidence  of  the  Truth  of  Religion 
more  conclusive,  than  the  operation  of  miracles  ; 
because  the  proof  comes  directly  from  God  him- 
self. When  God  stretches  out  his  hand  to  show 
signs  and  wonders,  in  attestation  of  the  Truth  of  a- 
ny  Religion,  that  Religion  receives  the  highest 
sanction  :  God  indelibly  impresses  o;i-  it  his  own 
character  of  truth.  It  is  then  impossible  to  reject 
such  Religion,  without  rejecting  reason  ;  for  on^ 
of  the  first  principles  of  natural  Religion,  one  of 
the  best  dictates  of  human  reason,  is,  that  God  from 
the  eminence  of  his  perfections,  is  gloriously  in- 
capable of  deceiving  his  creatures. 

On  this  ground  we  conclude,  that  we  cannot  re- 
ject the  Christian  Religion,  without  acting  contra- 
ry to  the  dictates  of  our  own  understandings,  and 
doing  violence  to  our  own  consciences.  For  it 
comes  supported  by  invincible  proofs — by  the  de- 
monstrative evidence  of  miracles. 

Jesus  Christ  and  his  Apostles  wrought  a  great 
number  of  genuine  miracles.     A  little  attention  to 


[    »"   ] 

the  Sacred  Records  will  convince  us.  that  the  mi- 
racles related  in  them,  have  every  characteiistic 
mark  of  real  miracles. 

To  heal  the  sick,  to  raise  the  dead,  lo  control  all 
nature  with  a  word,  is  infinitely  above  all  human 
]  o^rr.  But  Jesus  Christ  did  these  things.  lie 
healed  all  manner  of  descases. — The  blind  receiv- 
ed their  sight — the  deaf  heard — the  dumb  speak — 
uiueci  were  made  whole  and  sound — the  lame 
valked-*-the  lepers  were  cleansed — multitudes  of 
li;  .:i y  persons  were  fed  to  the  lull,  v.ith  a  few 
loaves  and  fishes — howling-  tempests  were  hushed 
into  silence — the  threatening  waves  of  the  sea  in- 
stantly sunk  quietly  to  rest — He  cast  out  devils-— 
he  loosed  the  hold  of  the  iron  arm  of  e'e  .th,  and 
set  i  he  captive  free  from  the  grave.  These  asto- 
ing  works,  he  performed  with  a  touch  cr  a 
word.  "He  spake,  and  it  was  done;  he  com- 
manded, and  it  stood  fast."  His  word  was  like  the 
creative  voice  cf  the  Almighty  in  the  beginning: 
viun  Jcsw:  spake,  nature  felt  the  irresistible  im- 
pulse of  his  word,  and-immediately  obeyed. 

To  these  astonishing  works  oi  his  life,  he  ad- 
ded one  still  more  astonishing,  his  own  resurrec- 
tion He  was  crucified  ;  he  was  dead,  and  buri- 
ed ;  but  on  the  third  day,  he  an  se  from  the  dead  ; 
and  showed  himself  alive,  after  his  passion  unto 
his  disciples  for  the  space  of  forty  days.  It  was 
not  possible,  that  he  should  be  held  by  the   lands 


[    157   j 

of  death — He  broke  them  assunder,  and  arose  vic- 
torious over  the  grave. — He  ascended  up  into  hea- 
ven, and  sat  down  at  the  right  hand  of  the  majes- 
ty on  high. 

But  before  he  left  the  world,  he  commissioned  his 
Apostles  to  preach  the  Gospel,  and  gave  them 
power  to  work  miracles  in  confirmation  of  its 
Truth,  i  This  commission  they  fulfilled.  They 
confirmed  the  doctrines  they  preached,  by  healing 
all  manner  of  sicknoss,  casting  out  devils,  and 
speaking  in  a  diversity  of  tongues  which  they  had 
not  studied.  All  in  an  instant  they  knew  the  ar- 
bitrary sounds,  by  which  different  nations  cxpres. 
s.ed  their  ideas,  so  as  to  declare  unto  them  the 
great  things  of  God  in  their  own  languages. 

But,  perhaps,  it  may  be  thought,  that  these  mi- 
raculous operations  may  not  be  t.he  more  respecta- 
ble, on  account  of  their  superiority  to  human  pow- 
er. Perhaps  they  were  effects  of  diabolical  agen- 
cy. No,  that  is  impossible,  The  end  proposed 
in  working  these  miracles,  is  irreconcilable  with 
the  principles  of  the  prince  cl  darkness.  He  is. 
not  solicitous  to  make'men  good,  by  cstablishingthe 
Truth  of  that  Religion,  whose  holy  and  excellent 
nature  we  have  before  considered  in  these  Essays. 
These  miracles  were  wrought  to  confirm  the  Gos- 
pel of  Christ — "  to  incline  men,  not  to  renounce 
natural  and  revealed  Religion,  but  to  respect  and 
follow  both."     To  make  men  good  and  comfcrta- 


£'153  ] 

blc  here,  and  glorious  and  happy  hereafter  fore 
ver,  is  certainly  one  of  the  greatest  and  best  of 
purposes. — It  is  worthy  of  the  exertion  of  the  pow- 
er of  God,  in  the  operation  of  miracles.  Besides, 
there  is  not  a  miracle  recorded  in  the  New  Testa 
ment,  which  is  of  a  trifling  nature,  or  is  destitute 
cf  moral  virtue  independent  of  the  grand  purpose 
for  which  it  was  wrought,  the  establishment  of  the 
Christian  Religion.  It  is,  therefore,  altogether  im- 
possible, that  these  miracles  should  have  been, 
wrought  by  the  agency  of  satan. 

We  very  well  remember,  that  the  charge  of  dia- 
bolical agency,  in  the  operation  of  miracles,  was 
brought  against  Jesus  Christ,  by  the  malicious  Jews; 
and  we  have  not  forgotten,  with  what  force  of  ar- 
gument he  confounded  his  accusers.  "But  some 
of  them  said,  He  casteth  out  devils  through  Beel- 
zebub, the  chief  of  the  devils.  But  he  said  unto 
them,  Every  kingdom  divided  against  itself  is 
brought  to  desolation  ;  and  a  house  divided  against 
itself  falleth.  If  Satan  also  be  divided  against  him- 
self, how  shall  his  kingdom  stand  ?  But  if  I  with 
the  finger  of  God  cast  out  devils,  no  doubt  the 
kingdom  of  God  is  come  upon  you."  How  ex- 
treme is  the  folly  of  man,  when  he  gives  himself  up 
to  furious  passion  !  Did  the  Jews  think,  that  Satan 
was  fool  enough  to  cast  out  devils,  and  desolate  his 
own  kingdom  ?  Which^as  the  greatest,  their  ma- 
lice, or  their  folly  ? 


[   159] 

The  miracles  of  Jesus  Christ   and  his  Apostles, 
were  not  done  in  secret — they  were  public  appeals 
to  the  senses  of  mankind — they  were    wrought    in 
the  presence  of  great  multitudes,  who   were    eye- 
witnesses ©f these  astonishing  works.     These  ope- 
rations were    not    confined  to  some  dark  corner  of 
the    earth,    destitute    of    learning  and  civilization  ; 
but  they  were  wrought  among  the    most   polished 
nations  of  the  age,  who  had  carried  literature  to  a 
high  degree  of  perfection.      They    were  not  con- 
fined to  Jerusalem,  and  the    land   of   Judea ;   thcy 
were  performed  throughout  all  the  Roman  empire. 
The  Jews  and  the  Gentiles,  the  Christian    Church, 
and  the  men  of  the  world,  were  spectators  of  them. 
But,  perhaps,  it  may  be  suggested,  that  the  gift 
of  tongues,  and  the  resurrection  of  Jesus  Christ,  do 
not  bear  all  the  marks   of   genuine    miracles;   the 
first  not  being  abeve  human  power,  and  the  last  not 
wrought  in  the  presence  of  proper  witnesses.  This, 
it  may  be  said,  is  a  material  defect  in  the  evidence 
of  miracles  ;  because  Jesus  Christ  particularly  rest- 
ed the  whole  of  his  Religion  on  his  rising  from  the 
dead.     His    resurrection  ought,  therefore,  to  have 
been  free  from  ail  ground  for  suspicion   of  decep- 
tion. 

We  reply,  there  is  no  defect  in  the  evi- 
dence, which  miracles  afford  in  favor  of  the 
the  Christian  Religion  ;  for  this  objection  is  ground- 
ed on  falsehood.     The  gift  of  tongues  is;   indeed^ 


[  'so] 

altogether  above  all  human  power,  and  the  mira- 
cle of  Christ's  resurrection  rests  on  ocular  de- 
monstration, given  in  the  presence  of  proper  wit- 
nesses. 

We  readily  acknowledge,  that  it  is  possible  for 
man,  by  long  and  laborious  study,  to  acquire  the 
knowledge  of  different  languages,  so  as  to  converse 
ia  them.  But  we  deny,  in  the  most  absolute  terms, 
that  man  can,  all  on  a  sudden,  acquire  such  know- 
ledge, without  being  divinely  inspired  Could  the 
the  Apostles,  who  were  illiterate  fishermen,  have 
preached  fluently  in  a  great  number  of  different 
languages,  if  the  Holy  Ghost  had  not  intuitively 
given  them  the  knowledge  of  those  languages  ?  — 
'Of  ail  the  sciences  in  the  world,  says  a  fine  writer, 
that  of  languages  is  the  least  capable  of  an  instant 
acquisition.  The  knowledge  of  languages  is  the 
knowledge  of  experience,  and  no  man  can  ever  de- 
rive it  from  his  own  innate  fund  of  ability.  Yet 
the  Apostles,  who  were  known  to  be  men  of  no 
education,  all  on  a  sudden  knew  the  arbitrary  signs 
by  which  different  nations  had  agreed  to  express 
Ifcpir  thoughts.  Those  things,  which  other  men 
can  only  acquiieby  disgustful  labor,  those  particu- 
larly, which  belong  to  the  most  difficult  branches 
of  knowledge,  they  understood  without  making  the 
least  attempt  to  learn  them/'  And  is  not  this  in- 
finitely superior  to  all  human  power  I 


[    161    ] 

It  is  indeed,  a  great  truth,  that  Jesus  Christ  re- 
fered  to  his  resurrection  for  evidence  of  the  Truth 
of  his  Religion.  The  rulers  of  the  Jews,  knowing 
this,  "made  the  sepulchre  sure  :"  a  great  stone 
was  rolled  to  the  door  of  the  sepulchre, — a  seal 
fixed  on  it, — and  a  guard  set  to  watch  the  tomb  of 
the  blessed  Jesus,  as  though  they  were  determin- 
ed that  the  kingdom  of  death  should  remain  fore- 
ver. 

But  when  the  all-important  moment  arrived,  that 
the  Son  of  God  was  to  break  the  bars  of  death  as- 
sunder,  his  heavenly  ministers  descended  to  be 
spectators  of  his  triumph  over  the  grave.  The 
watch  saw  one  of  these  ministers  of  glory,  roll  the 
stone  away  from  the  door  of  the  sepulchre,  and  sit 
upon  it.  "His  countenance  was  like  lightning, 
and  his  raiment  white  as  snow  !  And  for  fear  of 
him  the  keepers  did  shake,  and  became  as  dead 
men."'  But  being  recovered  from  their  fright, 
"  they  came  into  the  city,  and  showed  unto  the 
chief  priests   all  thingsthat  were  done." 

However,  the  Jews,  who  had  before  determined 
to  resist  God  in  all  the  operations  of  his  gracei 
continued  obstinate  in  their  determination.  They, 
therefore,  bribed  the  watch,  and  gave  them  large 
money  to  say,  "  His  disciples  came  by  night,  and 
stole  him  away  while  we  slept."  O  foolish  Jews ! 
did  ye  think  that  the   world  would  believe  such  a 


C    >«   ] 

story  as  this  ?  It  carries  wiih  it  its  own  refutation, 
Do  sleeping  men  know,  what  is  transacted  around 
them  ? 

Jesus  Christ  arose  from  the  dead,  attended  !  y 
the  angels  cf  God  ;  and  afterwards  appeared  unto 
his  disciples;  Lie  gave  them  ocular  d^moustra- 
tion  of  his  resurrection  from  the  dead.  <;  Ke  shew- 
ed himself  alive  unto  them,  after  his  passion,  by 
many  infallible  proofs,  being  seen  of  them  forty 
days,  and  speaking  of  the  things  pertaining  to  the 
kingdom  of  God." — They  frequently  saw  him — 
they  handled  him — they  conversed  with  him.  Now 
where  is  the  difference,  with  respect   to  the  force 

of  evidence,  whether  his  disciples  saw  him  arise 
from  the  grave,  or  saw  him  after   he  was   risen  ? — 

And  this  ocular  demonstration  was  not  to  a  few 
only  ;  for  <;  he  was  seen  cf  above  five  hundred  bre- 
thren at  once."     . 

Euthcre  it  may  be  asked,  "why  did  not  Jesus 
show  himself  unto  the  rulers  of  the  Jews  ?  Why 
did  he  not  publicly  appear  in  Jerusalem  after  his 
resurrection  ?  Why  did  Jesus  Chribt  expose  all 
the  circumstances  of  his  abasement  to  the  public 
eye,  and  conceal  those  of  his  elevation  :" 

In  answer  to  this  we  reply  :  First,  after  the  Jew- 
kh  rulers  had  rejected  all  the  miracles  of  the  life 
of  Jesus  Christ — after  they  had  denied  the  Holy 
One  of  God,  in  the  face  cf  the  most  positive  de- 
monstrations, and  had  gut  him  to  the  dreadful,  death-; 


[  litf  ] 

ef  the  cross — is  it  reasonable  to  believe,  that  God 
would  give  them  any  further  evidence  of  the  mis- 
sion of  his  Son  ? 

jScc.9n.4iyt  if  Jesus  Christ  had  seen  lit  to  appear 
in  the  midst  of  his  murderers,  what  rational  coa« 
elusion  woul  1  they  have  drawn  from  his  appearance? 
We  have  much  reason  to  believe,  that  they  also 
would  have  "become  like  dead  men/^'incapable  of 
rational  reflection.  Could  they  have  seen  Jesus 
Chris',  whom  they  had  so  lately  slain  on  the  cross, 
standing  amongst. them,  Without  loosing  the  gov- 
ernment of  their  mental  powers,  in  the  most  over- 
whelming fear  of  instant  destruction  from  hie  aveng- 
ing hand  ?  And  after  they  had  recovered  them- 
selves from  dismay,  on  his  disappearing',  would 
they  not  have  thought,  that  they  had  seen  a  phan- 
tom, a  nitre  creature  of  their  fears  ? 

But  again,  suppose  they  would  have  retained  the 
proper  exercise  of  their  intellectual  powers,  of 
what  advantage  could  it  have  been  to  them  ?  Had 
not  the  rulers  of  the  Jewish  people,  sinned  against 
the  Holy  Ghost  ?  Was  it  possible  for  them  to  re- 
ceive the  grace  of  God  ?  Did  they  not  know  be- 
fore they  crucified  Jesus  Christ,  that  he  was  sent 
of  God?  They  had  said  in  one  of  their  public 
councils,  "  What  do  we?  for  this  man  doeth  many 
miracles.  If  we  let  him  thus  alone,  all  men  will 
believe  on  him."*     They  were  not  ignorant  of  the 

*  John  1.1.  47.  48, 


[   16*  1 

Divine  mission  of  Jesus  Christ ;  they  knew  that  he 
came  from  God.  But  what  practical  inference  did 
they  draw  from  this  knowledge  ?  Why,  the  most 
abominable  that  can  be  conceived — they  determin- 
ed, that,  because  he  wrought  many  miracles,  they 
would  kill  him.  "  Then,  from  that  day  forth,  they 
took  counsel  together  to  put  him  to  death."* 

Lastly,  Jesus  Christ  appeared  unto  those,  who 
were  the  most  proper  persons  to  be  witnesses  of 
of  his  resurrection.  He  appeared  unto  his  inti- 
mate friends,  who  so  perfectly  knew  him,  that  they 
could  not  be  mistaken  in  his  appearance  ;  whose 
honest  hearts  having  nothing  to  fear  from  him, 
were  not  likely  to  be  thrown  into  consternation ; 
and  who,,  therefore,  were  capable  of  ascertaining 
the  truth  of  his  resurrection — And  to  give  all  pos- 
sible weight  to  their  testimony,  to  make  it  equally 
demonstrative  as  his  showing  himself  publicly 
would  have  been,  and  in  most  cases  much  more  so> 
he  gave  his  Apostles  power  to  work  miracles,  in 
confirmation  of  his  resurrection.  They  said,  "  God 
hath  raised  up  Jesus  Christ,"  "  who  hath  shed 
forth  what  ye  now  see  and  hear."  They  spake 
with  tongues,  they  healed  the  sick,  they  raised  the 
dead,  and  they  cast  out  devils,  in  attestation  of  the 
resurrection  of  Christ.  Could  any  way  be  more 
proper,  any  evidence  more  conclusive  £ 

*  John  11.53, 


e  165  ] 

Thus  the  resurrection  of  Jesus  Christ,  was  con- 
firmed by  the  Apostles,  who  were  witnesses  of  the 
facts  relating  to  it ;  God  setting  his  seal  to  the 
truth  of  their  testimony,  in  the  operation  of  mira- 
cles. But  independent  of  this  seal  of  God,  it  is 
impossible  for  us,  as  reasonable  men,  to  reject  their 
testimony.  For  it  is  attended  with  so  many  char- 
acters of  truth,  that  we  cannot  reject  it  without  re- 
nouncing our  reason.  Consider — the  honest  char- 
acter of  these  witnesses,  with  their  poverty,  and 
want  of  power,  which  rendered  them  incapable  of 
imposing  on  mankind — the  nature  of  the  facts 
themselves  which  they  avowed,  things  most  easily 
and  certainly  known — the  tribunals  before  whom 
they  gave  evidence,  Jewish  rabbies,  and  Heathen 
philosophers — the  place  where  they  testified  the 
resurrection  of  Christ;  not  in  some  very  distant 
country,  but  in  Jerusalem,  where  Jesus  was  cruci- 
fied— the  time  of  this  testimony,  three  days  after 
the  death  of  Jesus  Christ — the  number  of  these 
witnesses,  there  being  more  than  five  hundred— 
the  agreement  of  their  evidence,  no  one  of  them 
ever  contradicting  himself  or  any  of  the  others — 
the  motives  which  induced  them  to  publish  the 
resurrection  of  Jesus  Christ,  the  discharge  of  their 
duty,  and  the  consequences  arising  form  it,  distress 
in  this  world,  and  glory  in  the  next — and  lastly, 
the  perseverance  of  these  witnesses,  in  declaring 
that  Jesu  s  was  risen  from  the  dead,  until  they  fell 


[   166  ] 

martyrs  to  the  truth,  until  they  scaled  their  testimo- 
ny with  their  bleed  !  If  we  consider  these  characters 
of  truth,  belonging  to  the  testimony  of  the  disci- 
ples of  Jesus  Christ,  we  shall  find  it  impossible  to 
reject  it,  without  renouncing  every  pretention  to 
reason. 

Eut  the  doctrine  of  the  resurrection  of  Jesus 
Christ,  being  of  .infinite  importance  in  the  Christian 
Religion,  and  so  comfortable  to  us  as  the  pledge  of 
our  awn  resurrection,  it  has  received  confirmation  in 
the  operation  cf  innumerable  miracles  by  the  hands 
of  the  Apostles,  and  the  first  teachers  of  Christiani- 
ty. 

Thus  we  see,  that  the  miracles  cf  Jesus  Christ 
and  his  Apostles,  have  all  the  characteristic  marks 
of  genuine  miracles  ;  and  that  therefore,  they  de- 
monstrate the  Truth  of  that  Holy  Religion,  for  the 
establishment  cf  which  they  were  wrought.  By 
these  miracles  God  set  his  seal  to  the  Gospel  of 
Christ.  Christianity  is,  therefore,  a  revelation  from 
God  ;  because  it  is  supported  by  external,  positive, 
incontestable  evidence,  addressed  to  the  senses  of 
mankind. 


[    167  ] 


ESSAY  XXVII. 

The  Truth  of  Christianity  is  demonstrated   bij  /iro- 
fihecy. 

r 
GOD,  who  is  infinite  in  lus  nature,  riiust  be  per- 
fect in  knowledge.  lie  must  comprehend,  in  the 
most  perfect  manner,  all  things  through  eternity 
past,  and  eternity  to  come.  Hence  he  possesses 
the  high  prerogative  of  fore-knowledge;  and  he  alone 
possesses  it. 

For  created  beings,  however  excellent,  arc  ne- 
cessarily limited  in  their  nature,  and  circumscrib- 
ed in  their  knowledge.  They  may  have  sdme  per- 
ceptions of  the  present,  and  some  remembrance 
of  the  past.  But  what,  by  their  own  natural  pow- 
ers, can  they  know  of  futurity  ?  By  the  use  of  rea- 
son, they  may  acquire  some  knowledge  of  God,  and 
of  his  works.  But  to  reason  respecting  future  c- 
vents,  is  only  to  conjecture  ;  because  future  events 
arc  contingent. 

From  these  indubitable  truths,  it  will  follow, 
that  the  prediction  of  future  events,  is  always  a 
Avork  of  God.  No  man,  however  great,  no  angel, 
however  exalted,  can  certainly  know,  by  innate  na- 
tural power,  what  events  will  take  place  in  any  pe- 
rieds    of  iuturity.       Created    beings  may,  judging; 


[  1«  ] 

from  existing  circumstances,  form  conjectures  re- 
lative to  future  events,  not  far  removed  from  them 
in  point  of  time  ;  but  they  cannot  certainly  predict 
things  to  come,  unless  they  be  inspired  with  the 
knowledge  of  futurity,  by  the  omniscient  God. 

Hence  we  conclude,  that  if  any  Religion  be  at* 
tended  with  predictions  as  sanctions  of  its  truth, 
and  these  predictions  be  actually  fulfilled,  the  truth 
of  such  Religion  is  incontrovertibly  evident :  God 
sets  his  seal  upon  it.  We  have  no  more  reason  to 
deny  the  divinity  such  Religion,  than  we  have  to 
assert,  that  the  heavenly  bodies,  of  such  inconcei* 
vable  magnitude,  so  perfectly  regular  in  all  their 
revolutions,  so  exquisitely  beautiful,  so  amazingly- 
magnificent,  are  the  effects  of  blind  fortuitous 
chance. 

Now,  if  we  examine  the  Christian  Religion  in 
the  light  of  this  truth,  we  shall  discover,  that  it  is 
a  Revelation  Irom  God;  because  we  shall  find  its 
truth  demonstrated  by  the  fulfilment  of  prophecies, 
delivered  to  establish  its  divine  authority.  These 
prophecies  so  accurately  describe  events,  of  high 
importance  to  mankind,  which  afterwards  at  a  great 
distance  of  time  took  place,  according  to  authentic 
histories,  that  it  is  impossible  not  to  admit  them  as 
demonstrations  of  the  truth  of  Christianity,  without 
acting  inconsistent  with  the  character  of  reason- 
able beings. 

I 


C   '69  J 

In  the  Holy  Bible,  we  find  events  circumstantial- 
ly described,  ages  before  they  came  to  pais.  There 
we  read  predictions,  delivered  thousands    of  years 
ago,  which  are  now  fulfilling  before  our  eyes.   We 
cannot    therefore  believe,  that  e  these     prophecies 
were  delivered  by  uninspired  men — We  cannot  be- 
lieve, that  the    Religion,  the  Truth  of  which  these 
prophecies  support,  is  not  a  Revelation  from  Gad. 
The  Old  Testament^  a  book  of  venerable  author- 
ity, because' of  its  great  antiquity    and    important 
matter,  is  remarkable    for  the  vast -number  of  pro- 
phecies which    it    contains.      In  these  prophecies 
some  of  the  most  important  events,   respecting  i  l- 
most  all  the  ancient  nations  of  the  earth,  were  re- 
lated long  before  they  came  to  pass.     These    pre- 
dictions are  very  remarkably  particular  concerning 
the  children  of  Israel.     There  is  scarcely  one  event, 
highly  interesting  to  that  people,    which    was    net 
predicted  before  it  took  place. 

In  the  Old  Testament,  we  iind  predictions  of  the 
slavery  of  the  Israelites  in  the  land  of  Egypt,  for 
the  space  of  four  hundred  years — ef  their  deliver- 
ance from  bondage  by  the  hand  of  Moses — of  the 
destruction  of  the  Canaanitcs,  and  the  establish- 
ment of  the  people  of  Israel  in  the  land  of  Canaan 
■ — of  the  disobedience  of  the  '.children  of  Israel  to 
God — of  numberless  distresses  and  sore  amictions 
as  punishments  for  their  sins — of  their  captivity  ia 

Babvlon — of  their  deliverance,  and  return  to   their 
H 


C   170  ] 

own  country*— oF  their  rejection  of  the  Messiah— 
of  the  destruction  of  their  great  city  Jerusalem-*- 
and  of  their  utter  dispersion  among  ali  nations  Of 
the  earth.  There  we  see  predicted — the  destruc- 
tion of  the  Persian  empire,  and  the  establishment 
of  the  Grecian  on  the  ruins  thereof— the  division  of 
of  the  Grecian  empire  into  four  kingdoms — the 
establishment  of  the  Roman  empire^ — the  entire  des- 
truction of  Nineveh  and  Babylon.  There  we  see 
predicted,  about  four  thousand  years  ago,  the  sin- 
gular character,  and  unconquorable  spirit,  of  the 
Arabians ;  which,  as  a  distinct  people,  they  have, 
for  that  amazing  length  of  time,  always  maintained 
- — And  there  we  also  see  foretold,  the  baseness, 
slavery,  and  extreme  misery,  under  which  the  E- 
gyptians  at  present  groan. 

Now  these  prediction's,  and  a  vast  number  more, 
delivered  for  the  express  purpose  of  promoting 
the  knowledge  and  worship  of  the  true  God  among 
mankind,  have  been  accomplished,  or  arc  now  ful* 
filling,  as  is  abundantly  evident  from  historical  ac- 
counts of  acknowledged  veracity.  The  truth  of 
the  fulfilment  of  these  prophecies,  is  so  evident) 
that  every  one,  who  is  acquainted  with  history,  must 
discover  it;  and  he  must  also  see  in  this  an  unan- 
swerable argument  in  favor  of  Revealed  Religion* 

The  Old  Testament,  so  remarkable  on  account 
of  these  predictions,  is  still  more  so,  an  account 
of  a  great  number   of  prophecies,   respecting  the 


[  '71  ] 

kingdom  of  the  Messiah:  a  spiritual  kingdom  of 
truth,  which  is  to  have  no  end.  Many  of  the  pro- 
phecies, which  relate  to  the  birth  of  Chiist,  his 
life  and  death,  the  establishment  of  his  kingdom, 
and  his  final  triumph  over  all  his  enemies,  are  so 
circumstantial  in  description,  that  they  appeal1 
more  like  the  relations  of  historians,  than  the  pre- 
dictions of  prophets.  However,  there  is  no  histo- 
rical truth  more  certain,  than  that  they  were  de- 
livered many  hundreds  of  years  before  their  accom- 
plishment :  and,  indeed,  some  of  them  are  now  ful- 
filling. 

Hence  we  may  see,  that  the  New  Testament  is 
intimately  connected  with  the  Old  Testament.  It 
contains  not  only  the  substance  of  the  types  and 
shadows  of  the  Mosaical  economy,  but  also  the  fui# 
filroent  of  the  most  important  prophecies  contained 
in  the  Old  Testament.  Tue  prophecies  of  the 
Old  Testament,  go  to  establish  the  authenticity  of 
Christianity;  For  what  stronger  evidence  of  its 
truth  can  be  .given,  than  the  fulfilment  of  the  an- 
cient prophecies  in  its  very  constitution,  and  in 
its  establishment  in  the  world. 

In  the  new  Testament  there  are  likewise  many 
predictions  of  future  events,  of  great  moment  to 
mankind,  some  ®f  which  have  been  accomplished, 
in  the  most  exact  manner.  Ther«  we  see  the  des- 
truction of  JerusaJemj  and  the  unparalleled  distress 
of  the  Jewish  nation  predicted  with  circumstantial 


[   1'2] 

description,  and  Utc  time  limited  to  the  then  exist- 
ing generation.  There  also  we  see  predicted  the 
great  persecutions  of  the  Christian  Church  :  the 
impossibility  of  expelling  Christianity  from  the 
world  ;  and  the  corruption  of  the  Christian  faith,  in 
the  working  of  the  mystery  of  iniquity.  The  ac- 
complishment of  these  prophecies  with  many  oth- 
ers, is  too  notorious  to  be  denied.  There  arc  some 
other  predictions  in  the  New  Testament,  of  infinite 
consequence  to  mankind,  the  fulfilment  of  which 
appear  to  be  at  no  great  distance  from  us.  Such 
are  those  which  respect  the  destruction  of  the  mys- 
tery of  iniquity,  the  man  of  sin  ;  and  those  which 
concern  the  universal  spread  of  the  Gospel  in  the 
millenium. 

In  considering  the  predictions  contained  in  the 
Koly  Bible,  which  have  been  so  very  exactly  ac- 
complished, we  find  such  a  concatenation  of  proofs, 
such  an  accumulated  weight  of  evidence,  in  favor 
of  our  Holy  Religion,  as  is  altogether  irresistible 
to  men  of  reason*  The  evidence  of  prophecy  is  e- 
qually  demonstrative,  as  that  of  miracles.  Mira- 
cles, indeed,  carry  immediate  conviction  to  the 
mind:  their  evidence  is  at  once  full  and  complete. 
But  prophecy  convinces  as  it  is  fulfilled ;  its 
•weight  of  evidence  increasing,  as  its  accomplish- 
ment is  more  distant  from  the  time,  in  which  it 
was  delivered.  Miracles  were  addressed  unto  the 
senses  of  mankind,  in  the  ages  in  which  the  doc- 


; 


[  m  ] 

trines  of  Religion  were  revealed,  to  establish  then* 
Truth.  Prophecies,  in  their  accomplishment,  are 
addressed  unto  the  senses  of  mankind,  in  the  agea 
in  which  they  arc  fulfilled,  for  the  same  purpose, 
to  establish  revealed  >  Religion  by  ocular  demon* 
stration.  Therefore,  every  age,  every  year,  every 
day,  increases  the  weight  of  the  evidence  of  pro- 
phecy in  favor  of  Christianity  :  because  the  predic- 
tions of  the  Holy  Scriptures  are  daily  fulfilling; 

Thus  we  see,  that  God,  who  sanctioned  the  Chris- 
tian Religion  when  it  was  first  delivered  to  the 
world,  by  the  operation  of  miracles,  is  still  going 
on  to  give  further  demonstrations  of  its  Truth,  by 
the  operations  of  Providence,  in  the  accomplish- 
ment of  prophecy.  Christianity  is,  therefore,  a 
Revelation  from  God.  Its  divinity  is  established 
by  incontrovertible  evidence  addressed  to  the  sen* 
scs  of  mankind. 

The  predictions  contained  in  the  Holy  Bible,  are 
so  remarkable,  so  strikingly  descriptive  of  events 
long  subsequent  to  their  publication,  and  their  ac- 
complishment so  exact  and  full,  that  they  carry  ir- 
resistible force  to  convince  and  persuade  the  rea- 
sonable part  of  mankind.  And  hence  it  is,  that  this 
Holy  Book,  attended  with  such  evidence,  and  bear- 
ing such  marks  of  divine  authority,  is  held  in  the 
highest  estimation  by  men  of  reason  ;  and  that  the 
Religion  which  it  teaches,  becomes  the|chief  object 
of  their  attention  and  regard.     Theyj;now  that  it  is. 


r  ™ 1 

not  bigotry  to  believe  the  sublime  truths  of  the 
Gospel,  with  the  fullest  assurance  of  faith.  But 
should  this  faith  be  called  the  faith  of  bigots,  by 
those  v\ '  o  have  nel  understanding  to  perceive,  or 
goofh  in  '    heart  to   acknowledge,  the  force  of 

such  evidence  in  favor  of  Christianity,  they  will 
deem  it  their  glory  to  be  ranked  among  such  bigots 
— because  this  will  be  ranking  them  among  the 
sons  c:  truth — among  the  sons  of  God. 


ESSAY  XXVIII. 

The  iK-JiCG^ibillty  cf 'forging ,  and  imposing  the  Ho* 
ly  ScriJUures  on  mankind,  in  the  ages  in  which  the 
facts  recorded  in  them  are  said  to  have  taken 
jilace. 

THE  arguments  in  favor  of  the  Christian  Reli- 
g'Gn,  drawn  from  miracles  and  prophecies,  are  pre- 
dicated on  the  Truth  of  the  Records  which  convey 
the  knowledge  of  them  down  to  us.  If  those  puts 
of  the  Sccred  writings,  which  respect  miracles  and 
prophecies,  are  true  ;  if  the  miracles  related  in  them 
were  indeed  wrought;  if  the  predictions  recorded 
there  were  really  delivered,  and  such  of  them  as 
cencern  past  periods  of  time,  have  been  fulfilled  j 


C   I*  ] 
then  we  have  evidence  of  the  Truth    of  our  Reli- 
gion direct,  full  and  complete  :  evidence   equal  in 
force  to  mathematical  demonstration  itself;  because 
God  himself  bears  witness,  to  this  Truth. 

The  narrations  of  miracles  and  prophecies  con- 
tained in  the  Holy  Bible,  are  the  Records  of  truth. 
We  have  hitherto  taken  this  proposition  as  bcin^ 
indubitable,  in  our  consideration  of  the  external  evi- 
dences of  the  Christian  Religion  ;  because  the  evi- 
dence on  which  it  rests  is  of  an  incontrovertible  na- 
ture. But  now  it  is  time  to  produce  this  evidence; 
and  to  apply  our  fourth  Rule  to  Christianity.  "  In 
a  Religion  revealed  from  heaven  there  should  be 
some  method,  by  which  this  positive  evidence  of 
its  authority  may  be  handed  down  to  posterity, 
without  the  possibility  of  deception. " 

The  external  evidences  of  Christianity  have 
been  conveyed  down  to  us  free  from  error.  Mira- 
cles were  wrought,  and  prophecies  delivered,  as 
they  stand  recorded  in  the  Holy  Bible. 

To  establish  this  point,  we  mean  to  prove,  first, 
the  imposibility  of  forgery  and  imposition,  respec- 
ting the  Records  contained  in  the  Holy  Bible,  in 
the  ages  in  which  the  facts  recorded  in  them  are 
said  to  have  taken  place  ;  and  secondly,  a  like  im- 
possibility in  any  succeeding  ages.  In  establish- 
ing these  propositions,  we  shall  prove,  beyond  all 
dispute, 'the  Truth  and  authority  of  the  Sacred  Rec- 
crrds.     For  if  they  were  not  forged,  and  imposed 


[176] 

en  the  "world,  in  the  ages  in  which  the  facts  are 
said  to  have  taken  place,  nor  in  any  succeeding  a- 
-ges,  it  is  impossible  they  should  have  been  forged, 
and  imposed  on  the  world  at  all. 

The  impossibility  of  the  forgery  and  imposition 
of  the  Sacred  writings,  in  the  ages  in  which  the 
facts  are  said  to  have  taken  place,  is  the  first  prop- 
osition which  we  have  undertaken  to  establish.— 
The  Sacred  Records  contained  in  the  New  Testa- 
ment cculd  nci  have  been  forged,  and  imposed  on 
the  wcrld,  in  the  first  age  of  Christianity.  In  sup- 
pert  of  this  position,  we  offer  the  following  argu- 
ments. 

1.  To  suppose  that  these  Records  were  forged 
and  imposed  on  the  world,  in  the  first  age  of  Chris- 
tianity, is  to  tax  the  authors  of  these  supposed  for- 
geries and  impositions  with  the  greatest  extrava- 
gance. Had  they  been  impostors  possessed  of  the 
least  degree  of  common  sense,  they  would  have 
employed  some  precautions  to  conceal  their  impo- 
sitions. But  the  Writers  of  the  Sacred  Records 
employ  none.  They  relate  facts  with  all  the  in- 
genuousness and  simplicity  of  upright  honest  his- 
torians. They  specify  times,  places,  and  circum- 
stances. They  declare,  that  such  and  such  facts 
passed  in  such  and  such  places,  and  in  sight  of 
such  and  such  people.  They  name  the  public  pla- 
ces and  assemblies,.the  cities,  and  the  nations,  in 
Yhich,  according  to  their  accounts,  miracles  were 


i  m  ] 

wrought,  and  predictions  delivered.  They  declare 
that"they  were  eye-witnesses  of  these  facts,  or  that 
they  had  them  immediately  from  multitudes  of 
eye-witnesses.  Now  it  is  impossible  that  impos- 
tors, possessing  suoh  good  sense  as  is  ever/  where 
apparent  in  the  historical  parts  of  the  New  Testa- 
ment, should  be  guilty  of  such  extravagance,  as  to 
use  no  means  to  conceal  their  true  character,  but 
to  adopt  that  method,  which  is  best  calculated  to 
expose  themselves  and  their  impostures.  There- 
fore they  were  not  impostors  ;  and  their  narrations 
were  not  forged,  and  imposed  on  the  world. 

2.  By  supposing  that  these  Records  were  forged, 
and  imposed  on  the  world,  in  the  first  age  of  Chris- 
tianity, we  tax  the  whole  Christian  Church  of  that 
age,  with  the  extreme  of  extravagance.  On  this  sup- 
position we  must  believe,  that  great  multitudes  of 
men  consented  to  receive  these  Records  as  being 
true,  when  they  knew  them  to  be  false.  All  the 
first  Christians,  many  of  whom  were  i&eti  of  high 
rank  in  society,  and  of  the  first  character  respect- 
ing wisdom  and  virtue,  received  the  Gospel  as  con- 
taining nothing  but  truth.  They  consented  to  re- 
nounce for  the  sake  of  Christianity,  their  richeSy 
their  pleasures,  and  their  honors  ;  to  sacrifice  their 
prejudices,  their  passions,  and  their  lives;  and  all 
this  they  did  when  they  knew  that  the  Gospel,  ac- 
eordingj  to  this  supposition,  was  full  of  imfamous 

falsehoods  !  Yea  more  !  According  to  this  supposl- 

H3 


C   178  ] 

lion,  they  agreed  to  renounce  the  religions  in  which 
they  had  been  educated,  with  all  the  interests  pre- 
sent and  eternal,  which  they  expected  from  them  ; 
that  they  might  embrace    the  Christian    Religion 
and  place  all  their  hope   of  salvation  on  its  Truth 
as  a  Revelation  from  God,  confirmed  unto  them  by 
miracles  and    predictions  ;    when    they    positively 
knew,  that  there  was  no  proof  of  its  being  a  Reve- 
lation from  God,  no  miracles  wrought,  no  prophe- 
cies delivered  and  fulfilled,  in  confirmation  ©f  its  Di- 
vine authority  !  This  is  absolutely  impossible.  Such 
extravagance   never    existed  in   the  world.     And 
therefore,  it  is  impossible    that   the  narrations    of 
miracles  and  predictions  contained  in  the  New  Tes- 
tament, were  forged,  and  imposed  on  the  world,  in 
the  first  age  of  the  Christian  Church. 

3.  The  supposition  under  consideration,  charges 
still  greater  extravagance,  if  indeed  greater  can  be, 
on  the  enemies  of  Christianity.  For  the  Truth  of 
these  Records  was  never  called  in  question,  even 
by  the  bitterest  enemies  of  Christ,  untill  a  few  cen- 
turies ago.  "  Celsus,  Porphyry,  Zosimus,  Julian 
the  apostate,  and  Hierocles,  the  greatest  antagonists 
that  Christianity  ever  had,  whose  writings  are  in 
our  hands,  never  denied  the  facts"  recorded  in  the 
Gospel.  Therefore  this  supposition  charges  the 
enemies  of  our  Holy  Religion,  who  hated  it  as  they 
hated  misery  itself,  with  the  extravagance  of  inten- 
tionally ruining  their  own  cause,  by  confessing  the 


[   179  ] 

Truth  of  these  Records  ;  when  they  knew  them  to 
have  been  forged,  and  imposed  on  the  world.  It 
charges  the  enemies  of  Christianity  with  confeder- 
ating with  its  friends,  in  a  conspiracy  against  truth, 
against  their  own  interests,  their  pleasures,  honors, 
riches  and  power,  by  consenting  to  the  Truth  of 
these  Records;  when  they  knew  that  they  were 
absolutely  fabulous;  and  when  to  prove  this,  ac- 
cording to  the  supposition  under  consideration,  they 
might  have  appealed  to  public  records,  to  whole 
nations,  to  their  own  ears  and  eyes  1  How  impos- 
sible, altogether  impossible  is  this  !  Such  extrava- 
gance never  did,  never  could,  exist  in  the  world. 
And  hence  it  is  impossible  that  the  Sacred  Records 
contained  in  the  New  Testament,  were  forged,  and 
imposed  on  the  world,  in  the  first  age  of  Chris-- 
tianity.- 

These  arguments,  we  conceive,  establish,  beyond 
all  doubt,  the  impossibility  of  forgery  and  imposi- 
tion respecting  the  Evangelical  accounts  of  mira- 
cles and  predictions,  in  the  first  age  of  Christiani- 
ty. To  deny  this  impossibility,  is  to  make  a  great 
number  of  extravagant  suppositions,  and  to  plunge 
into  the  grossest  absurdity. 

This  method  of  argument  may  be  applied  to  all 
the  Scriptural  accounts  of  miracles  and  prodictions  . 
and  by  it  the  impossibility  of  forgery  and  imposi- 
tion with  respect  to  them,  may  be  fully  and  satis- 
factorily established.  But  we  shall  leave  such  ap- 
plication to  the  reader. 


[    ^0     j 

To  set  the  impossibility  which  we  have  been  urg- 
ing, in  stronger  and  clearer  light,  if  it  be  possible, 
v  c  will  suppose,  that  a  certain  man  has  written  and 
published  a  bdokwhich  he  calls,  "  The  history  of 
America,"  We  will  suppose,  that  after  filling  a 
thousand  pages  with  chimeras  of  his  prolific  brain, 
he  addresses  the  American  people  in  the  following- 
words.  "  I  appeal  unto  you,  ye  sons  of  liberty,  for 
the  truth  of  what  I  have  written.  Ye  know  that 
ye  were  a  nation  of  slaves,  in  the  Island  of  Britain. 
The  great  and  mighty  Washington,  wrought  many 
wonders,  by  the  command  of  the  God  of  heaven* 
before  the  British  king.  He  infiicted  miraculous 
plagues  upon  him  ami  his  subjects,  destroying  all 
the  first  born  of  his  kingdom.  Then  he  led  vou 
to  the  western  shore  of  England,  stretched  out. 
his  rod  across  the  great  Atlantic,  and  divided  it 
asunder  j  and  he  then  marched  you  three  thousand 
milts  on  dry  ground,  through  the  midst  of  the 
great  deep,  and  brought  you  safely  to  this  land 
flowing  with  milk  and  honey.  He  miraculously 
fed  you  with  manna  from  heaven,  untill  ye  had 
turned  extensive  forests  into  fruitful  fields,  and 
had  built  great  and  flourishing  cities.  He  also  gave 
you  a  law  of  civil  and  religious  polity,  under  which 
ye  now  live  and  enjoy  peace  and  liberty.  He  in* 
stituted  an  order  of  priests,  who  in  the  c:ty  of 
Washington,  daily  offer  oblations  on  your  be-* 
half,  unto  the  God  of  armies.     And  to  keep  these 


(    '81    ] 

great  and  mighty  acts  in  perpetual  remembrance, 
he  ordained  that  every  son  of  Columbia  should 
wear  his  beard  from  his  chin  downward,  and  should 
keep  it  dyed  of  a  beautiful  crimson  colour  ;  and 
that  a  solemn  feast  should  be  annually  kept  at  the 
city  of  Washington,  throughout  the  second  week, 
in  November,  when  every  American  should  appear 
with  offerings  to  the  God  of  heaven.  These  insti- 
tutions ye  have  religiously  kept  unto  this  day.  Yc 
know  the  truth  of  these  things,  which  are  the  prin- 
cipal topics  of  which  I  have  written;  and  as  for 
all  other  things  contained  in  this  book,  I  appeal 
unto  the  records  laid  up  in  the  archives  of  the  na- 
tion at  Washington.'* 

There  certainly  is  nothing  more  impossible  than, 
the  imposition  of  such  a  book  on  us,  as  the  true 
history  of  the  American  nation.  Every  body  knows, 
that  though  it  might  be  read  as  a  volume  of  great 
lies,  it  never  could  be  received  by  any  one,  as  a 
true  relation  of  facts.  It  would  be  as  impossible 
to  make  us  believe  and  receive  it  as  the  true  history 
of  our  nation,  as  it  would  be  to  pull  the  stars  from  the 
firmament  of  heaven.  Yet  it  would  be  as  easy  to 
impose  it  en  us,  as  it  would  have  been  in  the  first 
age  of  Christianity  to  forge,  and  impose  on  the 
world,  the  historical  parts  of  the  New  Testament.. 
The  reason  is  evident.  In  both  these  cases,  ap- 
peals arc  made  for  the  truth  of  what  is  related,  to 
the  knowledge  and  experience  of  public  bodies.. 


[   182  ] 

Hence  it  is  evident,  that  no  man,  in  the  first  age 
of  Christianity,  could  have  induced  the  Christian 
Church  or  the  world  to  believe  that  the  historical 
parts  of  the  New  Testament  were  true,  if  Jesus 
Christ  and  hisApostles  had  never  wrought  any  mira*- 
cles,  nor  delivered  any  prophecies;  The  same  may 
be  said  of  any  other  parts  of  the  Sacred  Writings. 

Therefore  the  Holy  Scriptures  were  not  forged, 
and  imposed  on  the  world,  in  the  ages  in  which  the 
facts  recorded  in  them  are  said  to  have  taken  place.. 


ESSAY  xxir. 

M  is  impossible  that  the  Holy  Scriptures  should 
have  been  Jorged^ and  imposed  On  mankind,  in  any 
ages  succeeding  those  in  which  the  facts  record'- 
ed  in  them  are  said  to  have  taken  place. 

•  IN  the  last  Essay  we  established  the  impossi- 
bility of  forgery  and  imposition,  respecting  the 
Holy  Scriptures,  in  the  ages  in  which  the  facts  re- 
corded in  them  are  said  to  have  taken  place.  We 
come  now  to  prove  a  like  impossibility  in  any  suc- 
ceeding ages. 

In  the  Sacred  Records,  the  narration  of  miracles 
and  prophecies,  are  intimately  interwoven,  and  in 
some  cases   inseparably,  connected,   with  the  doc* 


[   185  J 

trincs  of  Religion,    the  institutions  of  the  Jewish' 
nation,  and  these  of  the  Christian  Church. 

Let  us  consider,  the  Records  contained  in  the 
New  Testament.  It  is  impossible  that  these  Rec- 
ords should  have  been  forged,  and  imposed  on  the 
Christian  Church,  or  on  the  world,  in  any  age  suc- 
ceeding that  in  which  it  is  said  Christianity  was 
planted  in  the  world.  We  have  mentioned  the 
Church  and  the  world,  because  we  mean  to  prove 
that  on  neither  of  them  such  imposition  could  have 
been  practised.  In  the  first  case,  if  must  be  sup- 
posed, that  some  time  after  the  Christian  Church 
began  to  exist  in  the  world,  these  Records  were 
forged,  and  imposed  on  Christians  as  the  true  his- 
torical accounts  of  Jesus  Christ  and  his  Apostles. 
In  the  second  cacc,  it  must  be  supposed,  that  some 
considerable  time  after  the  reign  of  Tiberius,  the 
Roman  emperor,  but  before  there  were  any  Chris- 
tians in  the  world,  these  Records  were  forged,  and 
imposed  on  mankind.  But  imposition,  in  both 
these  cases,  was  impossible. 

And  first,  it  is  impossible  that  the  Records  con- 
tained in  the  New  Testament,  should  have  been 
forged,  and  imposed  on  the  Christian  Church  in 
any  age  after  that  in  which  it  began  to  exist.  The 
truth  of  this  will  appear  evident  from  the  follow- 
ing arguments. 

1.  The  authors  of  these  Records,  intimately 
connecting  the  facts  they  relate  with  the  doctrines 


[   '84  ] 

of  Christianity,  write  as  eye-witnesses  cf  these 
facts,  or  as  having  them  from  eye-witnesses.  We 
do  not  mean  to  repeat  the  argument  which  we  urg- 
ed in  the  last  Essay,  that  the  supposition  of  forge- 
ry and  imposition  respecting  the  Sacred  writings, 
taxes  the  authors  of  them  with  such  unnatural  ex- 
travagance, as  is  impossible  ;  although  this  argu- 
ment here  is  not  without  great  weight.  But  we 
mean  to  consider  this  matter,  not  as  it  respects  the 
supposed  forgery,  but  as  it  regards  the  supposed 
imposition  cf  these  Records  on  the  Christian. 
Church.. 

If  vve  make  the  supposition  under  consideration,, 
that  some  considerable  time,  perhaps  several  hun- 
dred years,  after  the  Christian  Church  was  plant- 
ed in  the  world,  the  Records  contained  in  the  New 
Testament  were  forged,  and  imposed  on  Christians,. 
we  must  admit  a  proposition  grossly  absurd  :  we 
must  admit  that  the  Christian  Church  received  the 
New  Testament  as  a  book  of  truth,  when  they  had 
palpaple  and  indubitable  evidence  of  its  falsehood. 
The  Writers  of  the  New  Testament  declare,  that, 
they  were  eye-witnesses  of  the  facts  they  relate. 
Could  the  Christian  Church  receive  this  as  being* 
true,  when  they  knew  these  writers  had  been  born 
long  since  the  time,  in  which  the  facts  they  record 
must  have  taken  place?  Could  the  ancient  Chris- 
tians believe  that  a  man  might  be  an  eye-witness  of 
facts,  which  passed  in  the  world  some  hundreds  of. 


[  i"  ] 

years,  perhaps,  before  he  was  born  ?     Undoubtedly 
they  could  not. 

2.  According  to  the  Gospel,  the  doctrines  of 
Christianity  rest  on  the  facts  related  in  the  New 
Testara'ent.  These  facts  are  there  mad  3  the  gr 

of  the  Christian  faith.  If  we  suppose,  that  the 
Sacred  Records  were  forged,  and  imposed  on  the 
Christian  Church  some  considerable  time  after  it 
was  founded,  we  must  also  suppose  that  the  mem- 
bers of  this  Church  received  these  Records,  as. 
containing  the  true  ground  of  their  faith,  when 
they  knew  that  their  faith  had  never  rested  on  any 
such  ground.  We  must  admit,  on  the  ground  of 
this  supposition,  that  they  received  the  New  Testa- 
ment as  a  Record  of  truth,  containing  the  miracu- 
lous facts  by  which  all  the  doctrines  they  held,  had 
been  demonstrated  ;  when  they  had  never  receiv- 
ed these  doctrines  as  having  been  demonstrated 
by  any  such  facts.  But  as  it  is  impossible  for  us, 
as  reasonable  men,  to  admit  these  suppositions  as 
truth,  we  cannot  admit  the  forgery  and  imposition 
of  the  Sacred  Records,  without  renouncing  ail 
claim  to  reason. 

3.  The  Writings  of  the  New  Testament  an- 
nounce to  the  world,  that  when  they  were  written, 
the  power  of  working  miracles  was  in  operation  in 
the  Church.  Therefore,  if  these  Writings  were 
forged,  and  imposed  on  the  Christian  Church  some 
considerable  time  after  it  was  founded,  they  must. 


[   186  ] 

hare  been  received  by  the  followers  of  Christ  as 
beicg  true,  in  declaring  that- the  power  of  work- 
ing miracies  was  then  among  them;  when  they 
had  undeniable  evidence,  the  evidence  of  their  own 
senses,  that  no  such  porter  was  in  the  Church.  But 
this  is  impossible,  altogether  impossible.  There- 
fore the  Sacred  Records  were  not  forged,  and  im- 
posed on  the  Church  of  Christ,  in  any  age  succeed- 
ing that  in  which  it  was  planted  in  the  world. 

We  could  multiply  arguments  which  would 
evince,  the  impossibility  of  the  forgery  and  impo- 
sition under  consideration.  But  this  matter  is  suf- 
ficiently evident. 

The  next  thing  to  be  considered,  is  the  impossi- 
bility of  forging  and  imposing  the  Writings  of  the 
New  Testament  on  mankind.  In  this  case  it  must 
be  supposed,  that  some  considerable  time  after  the 
reign  of  Tiberius,  the  Roman  emperor,  but  before 
there  were  any  Christians  in  the  world,  these  Re- 
cords were  forged,  and  imposed  on  mankind. 

The  impossibility  of  such  forgery  and  imposi- 
tion is  no  less,  than  that  we  have  just  had  under 
consideration.  This  will  appear  from  the  consid- 
ations  which  follow. 

I.  The  supposition  that  these  Records  were  forg- 
ed, and  imposed  on  mankind,  before  the  Christian 
Church  existed,  lies  exposed  to  the  force  of  all  the 
arguments,  we  have  urged  against  the  possibility 
cf  forgery  and  imposition  respecting  these  Records. 


r  m  i 

in  the  cases  before  considered.  The  nature  of 
these  Records,  as  announcing  that  they1  are  pro- 
ductions of  eye-witnesses,  that  the  facts  related  in 
them  constitute  the  ground  on  which  the  Chris- 
tian faith  rests,  and  that  the  power  of  working  mi- 
racles was  then  in  operation,  level  such  force  of 
argument  against  this  supposition,  and  the  forgery 
and  imposition  which  it  embraces,  as  is  utterly  ir- 

■A 

resistible  in  the  minds  of  reasonable  men. 

2.  The  Sacred  Records  contained  in  the  New 
Testament,  announce  to  the  world,  that  when  they 
were  written,  the  Christian  Church  existed  ;  that 
its  founder,  J?sus  Christ,  had  instituted  a  standing 
order  of  men  denominated  ministers  of  the  Gos- 
pel, the  ordinance  of  baptism,  and  that  of  the  Lord's 
supper,  and  that  this  order  of  men,  and  these  or- 
dinances, were  then  in  the  Church  of  Christ.  Now, 
if  these  Records  were  forged,  and  imposed  on 
mmkind  before  the  Christian  Church  existed,  the 
world  must  have  received  them  as  true  historical 
accounts  ;  when  they  knew  that  there  was  not  a 
word  of  truth  in  them.  They  must  have  received 
them  as  giving  true  relations  of  the  Gospel  minis- 
try, and  of  the  observance  of  the  Lord's  supper  and 
baptism  ;  when  they  had  undoubted  knowledge, 
that  there  were  neither  such  ministers  nor  ordi- 
nances in  the  world.  They  must  have  received 
them  as  historical  narrations  free  from  error  and 
falsehood,    respecting  these   ordinances   and   thiV 


[    188   ] 

order  of  ministers  ;  when  they  had  the  most  cer- 
tain knowledge,  .that  there  was  no  such  thing  in 
the  world  as  the  Christian  Church,  in  which  these 
ministers  might  have  an  official  existence,  or  in 
which  these  ordinances  might  be  observed.  What 
a  multitude  of  absurdities  result  from  the  supposi- 
tion under  consideration!  We  are  astonished  that 
such  a  supposition  should  ever  have  entered  the. 
mind  of  any  man  as  a  truth. 

If  there  is  any  thing  calculated  to  excite  uncommon 
astonishment,  in  the  minds  of  serious  and  thinking; 
men,  it  is  that  confidence  with  which  infidility  em- 
braces, and  offers  to  the  world,  the  supposition  of  the 
forgery  and  imposition  of  the  Holy  Scriptures:  a  sup- 
position which  necessarily  drags  after  it  such  a  mul- 
titude of  extravagant  consequences  I  But  this  aston- 
ishment is  somewhat  abated  by  considering,  that  it  is 
passion,  blind  as  midnight  rolled  in  thickest  clouds, 
and  furious  as  the  impetuous  torrent  rushing 
down  the  precipice,  that  rules  in  the  kingdom  of 
unbelief.  Hence  it  is,  that  men,  who  have  long 
wandered  in  this  dreary  kingdom,  having  accustom- 
ed their  minds  to  error,  and  inlisted  their  passions 
en  the  side  of  infidelity,  seem  hardly,  capable  of 
knowing  truth.  The  plainest  consequences  result- 
ing from  propositions  which  they  have  adopted, 
are  scarcely  perceived  by  them.  The  expression 
of  astonishment  which  we  have  just  dropped,  may, 
therefore,    excite   a  murmur  I    perhaps,   a   sigh :. 


[   189   ] 

a.  murmur  from  those  who  are  still  determined  to 
worshisp  their  dreadful  idol  ;  and  a  sigh  from  those 
who  desire  to  find  the  truth,  but  feel  their  minds 
filled  with  doubts.  Can  we  place  this  subject  in  a- 
ny  point  of  view,  which  will  suppress  this  mur- 
mur, and  relieve  this  sigh  ?  Let  us  attempt  it. 

We  will  then  suppose,  that  a  book  is  put  into  our 
hands,  by  a  grave  and  elderly  man,  with  this  obser- 
vation. "  This  is  the  history  of  Pennsylvania — an 
excellent  work,  written  by  a  man  now  living  in  the 
city  of  Philadelphia,  of  the  first  character  for  truth 
and  literary  abilities.  There  <  pointing  to  a  parti- 
cular page'  you  will  find  the  principal  matter  con- 
tained in  it,  summed  up  in  a  few  words."  Let 
us  suppose,  that  we  find  it  there  written  as  follows^ 
«  Before  I  enter  on  the  body  of  this  work,  I  shall 
here  state  the  chief  maters  recorded  in  it.  The 
great  William  Penn  was  a  Chineasc  philosopher, 
born  in  the  city  of  Pckin — From  thence  God  took 
him,  and  brought  kim  on  a  pillar  of  smoke  ming- 
led with  fire,  to  the  land  of  Pennsylvania,  in  order 
that  he  might  establish  a  nation  of  warriors — In 
the  course  ©f  a  few  years,  with  ten  thousand  chos« 
en  men,  he  destroyed  and  took  prisoners  more  than 
two  millions  of  the  natives  of  this  country.  Ho 
made  the  prisoners  slaves — He  built  the  city  of 
Philadelphia  where  it  now  stands,  because  on  this 
Very  ground  he  overthrew  an  immense  army  of  sa- 
vages— In  this  city  he  erected  a  superb  tempi*  to 


C  :9°  ] 

the  god  of  war,  adorned  -with  gold  and  precious 
stones,  and  -well  supplied  with  the  ministers  of 
Mars — He  gave  the  Penn  sy  Iranians  a  body  of  ex- 
cellent laws,  after  the  manner  of  those  of  Lycur- 
gus— -This  book  of  the  laws  of  Penn,  is  in  the  tem- 
ple under  the  golden  altar;  and  among  the  rest  of 
its  excellent  institutions,  it  ordains,  that  every  free 
man  shall  learn  only  the  art  of  war ;  that  all 
the  male  children  of  free  men  shall  be  brought  to 
the  altar,  that  the  ministers  thereof  may  imprint 
upon  their  foreheads,  in  colours  of  flame,  the  word 
Mars.  I  shall  write  on  these  subjects,  unto  you, 
ye  sons  of  the  noble  Penn,  with  a  strict  regard  to 
truth.  I  have  been  an  eye-witness  of  the  facts  which 
I  shall  record  in  this  volume.  But  I  need  not 
make  this  declaration — for  ye  know  that  the  words 
in  which  I  have  just  related  the  substance  of  this 
history,  are  the  words  of  sober  truth  ;  because  ye 
have  been  diligent  observers  of  these  laws  and  in- 
stiutions  of  the  mighty  Penn." 

Now  suppose  that  this  grave  and  elderly  man, 
and  ninety  nine  others  like  himself,  should  spend 
all  their  days  in  endeavoring  to  impose  this  sup- 
posed book,  filled  with  such  infamous  falsehood, 
on  the  Pennsylvanians  and  the  world  ;  would  iney 
succeed  ?  No  j  they  would  as  soon  stop  the  river 
St.  Lawrence  were  it  rushes  down  the  falls  of  Ni- 
agara, with  a  feather  !  or  dry  up  the  fountains  of 
the  great  deep,  with  a  blowpipe!  However  the  im- 


[    191    ] 

possibility  of  forging,  and  imposing  the  Holy 
Scriptures  on  mankind*  is  not  less  than  the  impos- 
sibility of  imposing  such  a  book  upon  us.  "  Ah  1 
l?ut,"  says  one,  "the  cases  are  not  entirely  par- 
allel." We  grant  it.  But  the  supposed  history 
of  Pennsylvania  would  have  the  advantage,  with 
respect  to  imposition,  on  its  side.  P'or  it  would 
not  interfere,  as  the  Scriptures  do,  with  the  inter- 
ests and  passions  of  mankind.  It  would  not  demand 
the  sacrifices,  which  the  Gospel  requires  of  uf. 
Therefore,  it  seems  that  the  impossibility  of  im- 
posing such  a  book  on  us,  is  not  so  great,  as  the 
impossibility  of  forging  and  imposing  on  mankind, 
that  Holy  Book  which  requires  us  to  crucify  every 
corrupt  passion  of  our  hearts. 

Thus  we  may  see,  that  the  Holy  Scriptures  are 
the  Records  of  truth  ;  and  that  the  external  evi- 
dences of  the  Christian  Religion,  have  been  hand- 
ed down  to  us  in  such  a  manner,  as  is  not  suscep- 
tible of  deception.  Hence  it  is  evident,  that  Chris- 
tianity is  a  Revelation  from  God. 


[    192  ] 


ESSAY  XXX. 

Predictions    now  fulfilling    demonstrate  the  Truth 
of  the   Sacred  Records. 

THE  unbelief  of  the  human  heart,  respecting 
things  of  a  divine  nature,  is  greater  than  most  men 
conceive.  There  is  an  evil  heart  of  unbelief  in 
man,  which  is  ever  ready  to  incline  him  to  depart 
from  the  living  God,  and  too  often  to  deny  his  Ho* 
ly  Religion,  by  calling  in  question  the  Truth  and 
authenticity  of  those  Records,  which  hand  down  to 
us  its  external  evidences.  How  many  men,  though 
boasting  of  the  dignity  of  their  nature,  and  the  ac- 
cuteness  of  their  reason,  deny  the  Truth  of  the  Holy 
Bible,  although  this*  denial  is  pregnant  with  obsur- 
dities  too  glaring  for  them  not  to  perceive  in  oth- 
er cases  ! 

God  pities  our  weakness,  and  our  natural  incli- 
nation to  unbelief;  and  not  content  to  resist  this 
evil  inclination,  by  guarding  the  Truth  of  the  Sac* 
red  Records,  in  constituting  them  so  as  to  render 
it  impossible,  that  they  should  have  been  forged, 
and  imposed  on  the  world ;  he  condescends  to  set 
the  broad  seal  of  his  own  truth  unto  these  Records. 
•—He    constantly  gives   ocular   demonstration   of 


r  193  ] 

their  truth,  by  the  accomplishment  of  those  pre- 
dictions contained  in  them,  which  are  daily  fulfill- 
ing  before  our  eyes. 

Did  miracles  establish  the  Truth  of  Christianity 
in  the  Apostolic  age?  Did  the  fulfillment  of  pro- 
phecies then  assure  the  world,  that  the  Religion  of 
Christ  was  a  Revelation  from  heaven?  ScTdoes  the 
completion  of  predictions  in  our  day,  assure  us 
that  the  Records  which  contain  the  external  evi- 
dences of  the  Christian  Religion,  are  Records  of 
truth.  So  wonderfully  is  our  Holy  Religion  con- 
stituted !  So  wonderfully  has  God  guarded  its 
Truth  !  Let  the  heart  of  every  Christian,  swell 
with  gratitude  to  God,  for  his  great  goodness  in 
affording  such  abundant  motives  to  faith — in  that 
Religion  which  is  infinitely  important  to  mankind  1  • 

When  we  compare  the  present  state  of  the 
Church  with  the  Gospel,  we  see,  that  it  falls  infi- 
nitely below  that  excellence,  which  Christ  requir2s 
of  his  people.  The  Church  is  greatly  degenerated 
from  that  state  of  purity,  in  which  she  shown  with 
so  much  lustre  in  the  Apostolical  age. — She  is 
dreadfully  corrupted  in  faith  and  practice.  Vol- 
umes might  be  filled  with  the  false  doctrines, 
which  are  advanced  as  the  doctrines  of  Christ — 
doctrines  abominable  in  their  nature,  and  danger- 
ous in  their  tendency.  Nor  is  the  Church  less  cor- 
rupted in  practice  than  in  faith.     It  is  a  lamentable 

truth,  that  all  kinds  of  vices  and  abominations,  are- 
I 


[    194  ] 

committed  by  those  who  call  themselves  the  follow- 
ers of  the  Holy  Jesus. 

This  dreadful  corruption,  and  the  consequences 
which  unbelievers  draw  from  it,  can  never  be  suf- 
ficiently lamented  by  real  Christians. 

However,  we  have  one  thing-  to  comfort  us — - 
This  very  corruption,  which  is  frequently  made  a 
pretext  to  deny  the  Sacred  Records,  is  an  unan- 
swerable argument  in  favor  of  their  Truth  ;  for 
many  of  the  predictions  contained  in  them  are 
accomplished  in  it. 

The  apostacy  of  the  Church  of  Rome  was  accu- 
rately foretold  by  the  Apostles,  and  recorded  in 
the  New  Testament.  How  particularly  does  the 
Apostle  describe  her  corruption,  her  usurpation 
of  civil  authority,  her  claim  to  universal  dominion, 
and  her  blasphemous  assumption  of  the  honors 
•which  belong  to  God  only.  "  Now  the  Spirit  speak- 
eth  expressly,  that  in  the  latter  times  some  shall 
depart  from  the  faith,  giving  heed  to  the  seducing 
spirits,  and  doctrines  of  devils  ;  speaking*  lies  in 
hypocrisy  :  having  their  consciences  seared  with  a 
hot  iron  ;  forbidding  to  marry,  and  commanding  to 
abstain  from  meats."*  "For  that  day"  of  judg- 
ment "  shall  not  come,  except  there  come  a  falling 
away  first,  and  that  man  of  sin  be  revealed,  ths 
son  of  perdition  ;  who  oppeseth,  andexalteth  him- 
self above  all  that  is  called  God,    or  that  is   wof- 

*  .1.   Tim.  4.  1.  2.  3. 


t   1*5   ] 

Shipped;  so  that  he,  as  God,  sittcth  in  the  tempi* 
of  God,  showing  himself  that  he  is  God  :"  "  Even 
him  whose  coming  is  after  the  working  cf  Satan, 
with  all  power,  and  signs,  and  lying  wonders,  and 
with  all  deceiveableness  of  unrighteousness  in  theni 
that  perish."* 

Is  this    prophetic    description    of  the  church  of 
Rome,  given  by  St.  Paul  mere  than  seventeen  hun- 
dred years  agd,  inferior    in  propriety  to  any  which 
a  historian  might  have  given  ?     Had  Home  set  for 
her  likeness,  could  a  better  one  have  been  drawn  ? 
It  is  well  known  that  she  has  arrogated  to  herself 
"all   power"  human   and  divine;     and  that  to  es- 
tablish  this     power    she    has    exercised    delusive 
"  signs  and  lying  wonders,  with  all  deceiveableness 
of   unrighteousness."     The    popes    have    exalted 
themselves  above  all   that  is  called  God,  claiming 
universal   dominion.     According  to  the  most  em- 
inent "popish  writers,    they    have   announced  unto 
the  world,  that  the  pope  only  ought  to  use  the  en- 
signs of  royalty  ;  that  all  princes  ought  to  kiss  hi* 
foot;     and  that  he  has  power  to  depose  emperors. 
"  He  sits  in  the    temple  of  God,    shewing  himself 
that  he  is  God,"  claiming  the  prerogatives  which 
belong  only  to  God  himself.     The  popes  have  de- 
clared,   in  the  face  cf  the  world,  that  the  name  of 
the  pone  is  the  only  name  under  heaven  ;  and  that 
his  name  alone  should   be  recited  ni  the  churches 
*   2.    T/tess.  3.  4.  9.  10; 


[    »96  ] 

The  church  of  Rome  has  "  forbidden"  her  priest*, 
her  monks  and  her  nuns  "  to  marry  ;"  and  com- 
manded all  men  to  "abstain  from  meat,"  at  such 
-and  such  times.  She  is  full  of  the  spirit  of  se» 
duction,  and  eminent  for  "  the  doctrines  of  devils." 
The  proof  of  this  we  shall  more  than  see,  we  shall 
indignantly  feel  it,  if  we  consult  the  tax  book  of 
of  the  Roman  chancery.  This  book  is  a  scandal  t© 
human  nature.  In  it  the  price  of  every  crime  is 
rated — so  much  for  murder — so  much  for  assassin- 
ation— so  much  for  incest!  Indeed  she  has  so  cor- 
rupted herself,  that  she  is  no  longer  the  Church 
of  Christ,  but  she  is  the  synagogue  of  Satan — tho 
whore  of  Babylon. 

But  it  is  not  in  the  church  of  Rome  only,  that 
we  see  depravity  and  degeneracy  from  the  purity 
of  the  Gospel — -we  see  them  also  in  the  Protestant 
churches.  In  the  lands  of  Protestanism,  where 
the  Word  of  God  is  not  only  acknowledged, 
but  is  open  to  the  inspection  of  all  classes  of  men, 
how  greatly  do  ignorance,  vice  and  impiety  abound  ! 
Here  the  completion  of  the  following  prediction  is 
daily  before  our  eyes  j  giving  us  a  sad  lesson  on 
the  depravity  of  human  nature,  and  a  demonstra- 
tive proof  of  the  Truth  of  the  Holy  Scriptures. 
"  This  know  also,  that  in  the  last  days  perilous 
times  shall  come.  For  men  shall  be  lovers  of  their 
own  selves,  covetous,  boasters,  proud,  blasphe* 
jners,  disobedient  to  parents,  unthankful,  unholy, 
without  natural  affection,  truce  breakers,  faUe  ac- 


C  i"  3 

causers,  incontinent,  fierce  despiscrs  of  those  that 
are  good,  traitors,  heady,  highmindcd,  lovers  of 
pleasures  more  than  lovers  of  God  ;  having*  a  form, 
of  godliness,  bat  denying-  the  power  thereof'**  O 
Lord  !  how  dreadfully  do  we  fulfil  this  prophecy  ? 

In  the  consequences  of  this  general  degeneracy 
from  primative  Christianity,  we  see  the  accom- 
plishment of  another  prediction:  "'All  that  will 
Jive  godly  in  Christ  Jesus,  shall  suffer  persecu- 
tion"! We  have  great  reason  to  be  thankful  unto 
God,  that  in  our  happy  Country,  the  cruel  and 
bloody  hand  of  persecution  is  restrained.  We  ars 
not  tried  with  cruel  scourgings,  bonds,  and  im- 
prisonment— we  arc  not  stoned,  sawn  asunder, 
slain  with  the  sword,  led  to  the  burning  stake  !  Yet 
this  prediction  so  dreadfully  fulfilled  in  some  ages 
and  countries,  is  not  without  its  accomplishment 
among  even  us.  If  we  are  free  from  the  force  of 
the  hand  of  persecution,  we  are  not  free  from  the 
shafts  of  her  tongue.  These,  dipped  in  the  poison 
of  asps,  too  often  fly  thick  around  us,  and  spread 
death  among  our  comforts  ! 

The  present  condition  of  the  Jews,  is  a  very  re- 
markable accomplishment  of  prophecy.  They  are 
scattered  among  all  nations  of  the  earth,  a  bye  word, 
and  a  reproach,  oppressed  and  afflicted  !  yet  they 
remain  a  distinct  people.  "  And  they  shall  fall  by 
the  edge  of  the  sword,  said  Jesus  Christ,  and  shall 

*  2.  Tim.  3.  1.2.  3.  4.  5.  2.  \  Tim.  S.  12. 


[    198   ] 

fee  led  away  captive  into  all  nations :  and  Jerusa- 
lem th^rl  be  trodden  down  of  the  Gentiles,  until 
the  times  of  the  Gentiles  be  fulfilled."*  And  more 
than  three  thousand  years  ago,  Moses  foretold  their 
present  national  distress.  "  And  <the  Lord  shall 
ficatter  thee  among  all  people,  from  the  one  end 
©f  the  earth  even  unto  the  other."  "And  among 
these  nations  shalt  thou  find  no  ease,  neither  shall 
the  sole  of  thy  foot  have  rest."  "  And  thou  shalt 
be  an  astonishment,  a  proverb,  and  a  byeword,  a- 
lwopg  all  the  nations  whither  the  Lord  shall  lead 
t hec/'f  The  completion  of  these  predictions  is 
e  cur  eyes :  and  we  must  be  in  more  than  E- 
gyptian  darkness,  if  we  do  not  perceive  in  them 
the  'Truth  of  those  Records  by  w  high  they  arc 
transmitted  to  us. 

Even  infidels  afford  awful  evidence  of  the  Truth 
•f  the  Holy  Bible.  For  while  they  deny  the  Truth 
cf  the  Holy  Scripture,  and  make  a  scoff  of  the  ex- 
ceeding great  and  precious  promises  made  there- 
in to  the  people  of  God,  they  give  completion  to 
some  of  the  prophecies  contained  it  it.  They  do 
not  seem  to  think,  that  in  them  we  have  ocular  de- 
monstration of  the  divinity  of  the  Holy  Scripture  ; 
while  we  see  in  them  the  fulfilment  of  the  predic- 
tion of  St.  Peter.  J*  There  shall  come  in  the  last 
days   scoffers,   walking  after  their  own    lusts,  and 

*  Luke.  21.  24. 

f  &eut.  28.  27. 


C  iw  ] 

saving)  where  is  the  promise  of  his  coming  ?  for 
since  the  fathers  fell  asleep  all  things  continue  as 
they  were  from  the  beginning  of  the  creatitfft;"* 

In  these  predictions,  and  many  others  fulfilling 
in  our  day,  we  have  evidence  directly  from  God 
himself,  of  the  Truth  of  the  Sacred  Records.  The 
external  evidences  of  the  Christian  Religion,  in 
miracles  and  predictions  already  fulfilled,  are  con- 
firmed unto  us,  by  the  operations  of  Providence  in 
bringing  forward  events,  long  since  foretold  by  the 
prophets  of  God.  Therefore  these  evidences,  are 
so  conveyed  down  to  us  in  the  Sacred  Writings,  as 
not  to  admit  a  possibility  of  deception.  The  Sac- 
red Records  arc  so  constructed,  having  the  histor- 
ical parts  thereof  so  intimately  interwoven  with  the 
doctrines  and  institutions  of  the  Christian  Reli- 
gion, that  in  the  very  nature  of  things,  it  is  impos- 
sible they  should  have  been  forged,  and  imposed 
on  the  world.  And  to  give  us  more  direct  assur- 
ance of  their  Truth,  God  has  added  his  own  testi- 
mony— he  has  given  us  ocular  demonstration, 
that  these  Records  are  divine,  by  fulfilling  before 
our  eyes  a  number  of  predictions  contained  in 
them. 

Christianity,  therefore,  bears  the  test  of  all  those 
Rules,  which  ought  to  be  applied  to  any  Religion, 
claiming  the  character  of  Divine  Revelation.  It 
bears  the  application  of  those  Rules  with  incre&s- 

•   2.  Pet.  3.  3,  4. 


[   200    ] 

ing  lustre.  Its  excellence  is  not  diminished  in  our 
eyes,  by  the  severest  examination  ;  but  its  glory 
increases  upon  us,  as  we  approach  nearer  unto  it. 
"We  love  it  the  more,  as  we  understand  it  the  bet- 
ter; because  it  is  from  the  world  of  light — it  is 
the  Reiigion  of  God. 

The  attacks  of  infidelity  against  Christianity  ar« 
all  in  vain.  They  can  make  no  impression  on  it ; 
for  it  is  foynded  on  the  rock  of  eternal  Truth.— 
There  is  not  the  least  danger,  that  it  will  ever  be 
overthrown.  But  there  is  great  danger,  that  vast 
multitudes °of  men  will  be  forever  lost,  by  reject- 
ing the  Gospel.  Those  who  can  renounce  th» 
Christian  Religion,  revile  its  doctrines,  despise  the 
excellence  of  its  moral  obligations,  and  spurn  the 
richness  of  its  grace,  in  the  face  of  evidence  so 
conclusive,  have  reason  to  fear.  God  may  deliver 
them  up  to  judicial  blindness,  darkness,  and  mise- 
ry forever — for  rejecting  that  Religion,  the  evid- 
ence of  which  can  be  resisted  by  nothing  but  ob- 
stinacy of  will. 


ESSAY  XXXI. 

The  Ejjicacy  of  Christianity. 

CHRISTIANITY  came  down    from   the  world 
«f  light,  from  the   God  of  truth  and  grace,  to  bless 


L  «<"  3 

the  sons  of  men  with  "the  excellency  of  the 
knowledge  of  Christ  Jesus  our  Lord."  We  have 
seen  the  Truth  of  this  established,  by  the  argument* 
which  have  been  already  offered  for  this  pur- 
pose. 

But  if  Christianity  came  from  G}d,  have  we  not 
a.  right  to  expect,  that  consequences  of  the  highest 
importance  to  mankind,  will  result  from  it?  Un- 
doubtedly we  have.  We  have  a  right  to  expect 
from  the  Religion  of  Jesus  Christ,  in  its  applica- 
tion to  human  society,  to  the  hearts  and  lives  of 
mankind,  the  happiest  effects.  It  is  not  possible, 
that  a  Religion  of  so  much  excellence  ;  so  harmo- 
nious in  its  doctrines,  so  pure  in  its  law,  so  awful 
in  its  threatenings,  so  rich  in  its  promises,  so  for- 
cible in  its  Truth,  should  not  be  attended  with  an 
efficacy  truly  great  and  glorious.  . 

But  has  Christianity,  in  this  respect,  justified  our 
reasonable  expectations  \  Is  it  as  beautiful,  as  love- 
ly, when  reduced  to  practice,  as  when  seen  in  the- 
ory ?  Has  it  added  to  the  other  evidence?  cfiu 
Truth,  that  of  a  gloricuse  fficacy  ?  Has  it  restrain- 
ed the  fury  cf  vice,  and  the  madness  of  impiety  ? 
Has  it  arrested  the  sons  of  folly,  in  their  dreadful 
career  to  destruction,  and  turned  their  feet  into  the 
paths  of  sober  wisdom  ?  Has  it  smoothed  the  rug- 
ged nature  of  man,  and  fitted  him  for  his  place  in 
society  ?     Have    the    nations  felt  its  happy  power, 

♦nd  rejoiced  beneath  its   benign  influence  ?     lias 
I  % 


C   202   ] 

it  irradjate^  the  mind  of  man  with  the  beams  of 
truth,  and  ennobled  his  heart  with  the  grace  of 
God:  Has  it  alleviated  the  miseries  of  human 
life,  and  opened  to  the  humble  and  good,  the  foun- 
tains of  divine  consolation  ?  The  Christian  Religion 
lias  done  all  this — and  infinitely  more  !  It  has  rol- 
led away  the  reproach  of  man  by  delivering  the 
r.ons  of  faith  from  the  fear  of  death — by  inspiring 
them  with  more  than  mortal  courage  to  meet  death 
:"n  all  his  most  terrific  forms  !  Ithas  shed  on  the  val- 
ley of  the  shadow  of  death,  the  light  of  endless 
life  ;  and  opened  to  the  sons  of  God  by  faith  in 
Christ,  the  gates  of  everlasting  glory. — Countless 
multitudes  have  already  entered;  and  a  goodly 
number  are  now  en  their  way. 

Y7hen  the  doctrines  of  Christ  came  pure  from 
the  first  ministers  of  the  Gospel,and  were  enforced 
with  visible  marks  of  divine  authenticity,  they  de- 
scended on  the  world  like  the  showers  of  the  south 
in  the  heat  of  summer,  on  a  thirsty  land  !  They 
produced  glorious  and  happy  effects.  That  dearth 
of  truth  and  righteousness,  which  had  long  pre- 
vailed in  the  world,  and  which  threatened  the  ex- 
termination of  moral  life  from  the  society  of  men, 
gave  place  to  a  plentiful  and  vigorous  growth  of 
virtue  and  piety,  with  all  the  fruits  of  divine  peace 
and  consolation. 

On  the  day  of  Pentecost,  the  Apostle  Peter  ar- 
ose, and  in  the  demonstrations  of  the  spirit  of  Gowk 


I  203  ] 

delivered  the  great  truths  of  his  exalted  and  Holy 
Master — His  tongue  glowed  with  the  fire  of  inspi- 
ration, and  his  doctrines  fell  on  his  hearers,  as  the 
Holy  Ghost  had  just  fallen  on  him,  like  the  rush- 
ing of  a  mighty  wind  1  Multitudes,  of  different 
nations,  felt  the  force  of  divine  eloquence  and 
truth,  and  three  thousand  were  added  to  the 
Church  of  Christ. 

While  the  Gospelwas  preached  in  purity,  in 
truth  and  faith,  it  spread  with  amazing  rapidity 
through  the  world  ;  so  that  in  the  course  of  a  few 
years,  Europe,  and  a  great  part  of  Africa  and  Asia, 
were  filled  with  its  doctrines.  And  had  the 
Church  remained 'pure  in  faith  and  practice,  the 
Gospel,  in  a  short  time,  no  doubt,  would  have  fil- 
led the  earth  with  the  knowledge  of  God,  as  the 
waters  cover  the  face  of  the  great  deep.  But  the 
mystery  of  iniquity  entered  the  Church,  and  dire- 
ful have  been  the  consequences  !  However,  the 
man  of 'sin  shaTi  be  destroyed,  and  the  Gospel  will 
manifest  its  glorious  efficacy,  by  bringing  the 
Whole  world  under  its  peaceful  sway. 

But  as  these  general  considerations  may  not 
make  such  lively  impressions,  as  more  pari, 
views  might  do,  we  shall  endeavor  to  draw  nearer 
to  this  subject,  and  contemplate  the  efficacy  of  the 
Gospel  in  some  particular  cases.  Behold  that 
man.  What  was  he  a  few  years  ago?  It  is 
Scarcely  in  the  power  of  language  to  give  his  true 


204 


character,    to  describe  the    baseness  of  his  hearty 

and  the  crimes  of  his  life.     lie  had  departed  from 
truthand  righteousness*.     He  had  drunken   in  ini- 
quity with  greediness,  and  become   practically  ac- 
»  almost  every  abomination  committed 

m  der  heaven.  He  was  a  pest  to  society,  a  source 
of  vexation  and  grief  to  his  friends,  a  monster  of 
vice  and  impiety,  a  disgrace  to  human  nature  ! 

But  what  is  he  now  I     The  reverse  of  what  ha 

then  was  in-ll  things.    For  he  has  heard  the  Gospel 

.lied  inpurity  and  power, and. experienced  its 

y  in  the  transformation  of  his  heart,  and  the 

mation  of  his  life.     The  doctrines  of  Religion, 

Pfc^cibiy  pressed  upon  his  mind,  Jay  the  demonstra- 

ofthe   Spirit,  fastened  on  his  conscience  with 

all  the  pc  ial  truih. 

The  [Slice  contained  in  tlfe  Gos- 

pel, a  :•.       The  light    of  the    holy 

lashed  arouno*  his  heart ;  audits  curses  soun> 
his  jars  .e  dreadfully  than  peals,  of  thun- 
der! The  clouds  of  divine  vengeance,  lowering 
over  his  head,  seemed  read*  to  break,  and  to  dis- 
charge upon  him  the  indignation  of  an  angry  God. 
Dismay  took  full  possession  of  his  soul  !  His  eyes 
i  oiled  in  wild  confusion,  and  his  heart  seemed  to 
die  within  him  !  But  the  delay  to  execute  the  sen- 
tence of  death,  which  was  displayed  before  him  in 
fiery  pomp,  gave  occasion  for  a  gleam  of  hope, 
trhich  darting    through  his    soul  an  invigorating 


[   205    Y 

Impulse,  broke  open  the  fountains  of  godly  sor- 
row.* The  tears  fell  fast  from  his  eyes,  and  la- 
mentation and  prayer,  mingled  with  deep  groans, 
fell  as  fast  from  his  lips.  The  anguish  of  his  con- 
science was  dreadful ;  but  it  was  not  of  long*  dura- 
tion. The  sun  of  righteousness  arose  upon  him 
with  herding  in  his  wings  ;  his  fears  flccl  away, 
and  the  thick  clouds  of  his  guilt  were  dispersed. 
Then  truth  and  righteousness,  peace  and  jcy, 
sprang  up  in  his  soul — for  he  felt  thai  Jic  was  trans- 
lated from  the  regions  of  darkness  and  sin,  into  the 
kingdom  of  God's  dear  Son — lie  folt  that  he  was 
horn  of  God,  and  made  an  heir  of  eternal  life 
li  rough  Jesua  Christ; 

Under  the  influence  of  the  principles  of  Religion 
tr.cn  planted  in  his  heart,  he  has  since  lived  in  all 
conversation  and  godliness — an  affectionate 
husband,  a  kind  and  prudent  parent,  and  a  faithful 
friend — an  honor  to.  the  Church,  and  a  blessing  to 
.  the  world.  In  the  purity  of  his  principles  and  life, 
contrasted  with  his  former  views  and  conduct*  we 
see  the  most  decisive  evidence  of  the  efficacy  of  the 
Christian  Religion. 

But  he  is  not  ulone*  There  are  others  who  have 
felt  the  happy  effects  of  the  Gospel.  Multitudes 
now  feel  its  emcacy,  and  rejoice  in  the  richness  of 

*  The  terrors  of  the  law  alone,  will  never  fir o^ 
duce  true  refientartce.  There  must  be  some  view 
*f  Divine  go*dn'c*8t  come  hoheofthe  mercy  of  God, 
to  melt  the  heart  into  godly*-,  ipr  row, 


f 206 ' ] 

its  grace.  Thousands  and  tens  of  thousands,  un- 
der the  influence  of  that.  Religion,  whose  efficacy 
is  almighty  to  save,  when  it  is  properly  applied, 
have  been  transformed  by  the  renewing-  of  their 
mind,  turned  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  God. 

The  efficacy  of  the  Gospel,  is  greater  than   we 
generally   apprehend.       We    shall    see    this  in    a 
strong  light,  if  we  consider  how  universal  and  las- 
ting arc   the    effects    of  the  Christian  Religion. — 
Where  is  the  man  in  Christendom,  who  has  never 
felt,  in  the  least  degree,  the  power  of  the  Gospel  ? 
Where  is  the  man,  who  has  fully   eradicated  from 
his  mind,  the    great  truths  of  Christianity  ?     It  is 
readily  granted,  that  the  Gospel  does*  not   effect  a 
saving  change  in  the  minds   of  most  men  ;  but  will 
it  therefore  follow,  that  it  has  no  effect  on  them  ? 
Certainly    it   will    not.     Besides  a  common    influ- 
ence,  which  restrains  the  fury  of  passion,  sociali- 
zes the  affections  and  smooths  the  manners  of  man- 
kind, the  Gospel  operates   with   peculiar  force  on 
the  mind  of  man  in  certain  periods    of  life.     Even 
infidels,  who  have  exerted  their  \nmost  ability  to 
overthrow  the  authority  of  Christianity,  and  to  de- 
stroy its  influence  on  themselves,  when  pressed  to 
serious  reflection  by  their  near  approach  to  the  e- 
ternal  world,  have  generally  confessed   the  Truth 
and  power  of  our  Holy  Religion.     We  could  give 
a  long  list  of  the  names  of  men,  who  have  been  re- 


[2or  J 

markable  for  their  violence  against  Christianity, 
and  as  remarkable  for  their  deep  anguish  on  ac- 
count of  that  violence.  Their  unwearied  labors, 
their  Indefatigable  pains,  were  all  in  vain.  The 
Truth  of  Christianity  arose  in  mighty  power,  at  the 
approach  of  death — -and  all  their  fortifications  of 
unbelief  were  laid  low  in  the  dust  I 

How  died  Voltaire,  the  apostle  of  infidelity 
in  France  ?  In  the  renunciation  of  his  deistical 
principles,  and  in  the  acknowledgement  of  the 
Truth  of  the  Gospel* — in  the  terrors  of  despair, 
tortured  with  the  expectation  of  the  fiery  indigna- 
tion of  the  Son-of  God,  whom  he  had  so  horridly 
blasphemed.  "  Crush  then,  do  crush  the  wretch," 
had  been  his  exhortation  to  his  infidel  brethren.! — 

But  now  he  felt,  that  the  hand  of  him  whom  he 
had  vowed  to  crush,  was  crushing  him  1  This  he- 
ro of  modern  infidels,  would  fain  have  returned 
to  the  bosom  of  Christianity,  for  relief  in  the  ex- 
tremity of  his  distress — But  it  seems  it  was  too 
late  !  He  died  in  horrors  inexpressible  !  The 
circumstances  of  his  death  were  so  terrible 
that  his  attendants  and  physicians  fled  from  his 
presence.^     So  died,  in  all  the  anguish  of  despair, 

*  AIo?nct's  minutes,  a  notary  at  PcrJs. 
t  Voltaire    used  to  call  our  blessed  Saviour,  the 
wretch,  and  he  vowed  he  would  crush  him. 
\  M.  Le  Luc'*  letters. 


[   2°3   ]" 

Diderot  and  D'Alembert,  his  friends  and  compan- 
ions in  infidelity. 

Behold  the  proud  boaster  of  reason,  the  impious 
Piiine  !  What  a  sac!  and  impressive  lesson,  does 
he  afford,  of  the  miserable  darkness  of  human  rea- 
son !  This  vain  idolizer  of  reason,  and  bold  blas- 
phemer of  the  Holy  Jesus,  has  given  decisive  evi- 
dence of  the  imbecility  and  perversion  of  his  mind, 
His  principles  of  infidelity,  which  he  would  have 
us  to  b-lieve  are  those  of  philosophy,  matured  in 
this  ostentatious  age  of  imaginary  reason,  are  mar- 
ked with  all  the  characteristics  of  folly,  in  the  ac- 
tions of  his  life,  and  the  circumstances  of  his  death. 
Piiine,  in  his  last  moments,  could  not  bear  soli- 
tude :  to  be  left  alone,  was  to  him  insufferable. — 
In  the  greatest  agonies  of  mind,  and  with  a  voice 
that  alarmed  ail  around  him,  he  incessantly  cried 
for  hours  together:  "O  Lord  help  me,  God  help 
me,  Jesus  Christ  help  me."*  But  when  he  was 
asked,  Do  you  believe  that-  Jesus  Christ  is  the 
Son  of  God  ?  he  answered,  "X  have  no  wish  to  be- 
lieve on  that  subject."! 

How  inexpressibly  miserable  was  Paine,  in  his 
last  moments!  So  deeply  impressed  with  the 
Truth  of  Christianity?  that  he  could  not  refrain 
from  calling  on  the  Lord  Jesus  Christ  for  help — 
yet  so    greatly  corrupted  in  heart,  that  he  had  no 

*  Dr.  Manley's  Utter,  published   in    C/ieel/iam's  t 
lijc  of  Paine.     Page  305.         t  tfi*  ^aSe  2drr 


[  209  ] 

wish  to  believe  on  him ;  or  if  he  had  such  a  wish, 
he  was  so  full  of  "  excessive  pride  of  opinion, 
cor.sumate  vanity,  and  inordinate  self-love,"  that 
he  would  not  acknowledge  the  existence  of  such  a 
-wish.  And  how  many  of  the  companions  of  Paine, 
kavc  died  in  a  similar  manner  ? 


How  invincible  is  Truth  !     How  lasting  the  im- 
pressions, which  arc  made  on  the  mind  of  man,  by 
the  Christian  Religion  !   Voltaire  and  his  compan- 
ions,  Paine  and  his  associates,  applied  themselves 
with  great    assiduity  to  the  work  of  destruction-— 
they  endeavored  to  erase  every    trait  of  reiigioui 
truth  from  their  minds,  and  all  sense  of  obligation 
arising    from    the  Gospel,  from  their  consciences. 
But  they    labored  in    vain.     The    Truth   of  Jesus 
Christ  Was  too   mighty    for   them.     While  health 
gave  them  an  opportunity  of  dissipating    thought 
in  the   bustle  of  life,  or  of  drowning   reflection  in 
riot  and   debauchery,    the    Truth   seemed  to  sleep. 
But  when  the  voice  of  death  was  heard,  the  Truth 
arose   with   increased    vigor,    and,    rushing    upon 
them  like  a  man  of  war,  took   from   them    ali  their 
armour  wherein    they    trusted.       The  scher.es  of 
infidelity,  with  wnich  they  had  pleased  themselves, 
and  on  which  they  had   grounded    their  miserable 
hope,  vanished   away  like  the  baseless  fabric  of  a 
dream  ;   while  the  truths  of  the  Gospel  stood  aw- 
fully manifested    before  them.     Men  may  despise 
the  Truth,  when  presented  by  the  hand  of  Mercy 


C   -!0   ] 

— .but  they  cannot  demise  it,  when  Justice  presents. 
it.  The  Gospel  will  ta::^  .effect  ;  itJfUl  be  a.r.a- 
vour  ci  iue  unto  life;,  ,j,r.xi  savour  of  death  unto, 
death. 

Behold  on  the  bed  of  langulsbrncnt  the  gasping 
mortal,  in  the  agonies  cf  death.  A  deadly  paleness 
in  his  countenance,  and  a  cold  sweat  on  his  face,  in- 
dicate the  near  approach  of  dissolution.  Death 
has  gained  bis  vital  parts  ;  pulsation  has  ceased  in 
the  extremities  :  and  the  powers  of  nature  sink  a- 
pace.  A  few  moments,  and  the  vital  fianic  will  be 
extinguished.  He  is  just  new  going  to  bid  adieu 
to  all  things  below  the  sun,  to  close  his  eyes  in  the 
darkness  of  death,  and  to  take  his  flight  to  an  eter- 
nal worid  1  But  how  does  he  meet  death?  Does  a 
dark  cloud  hang  over,  time  and  a  darker  over  eter- 
nity ?  Does  "  remorse  for  the  past  throw  his 
thought  on  the  future,  and  worst  dread  of  the  fu- 
ture drive  it  back  on  the  past?"  Is  he  racked 
with  the  anguish  of  uncertainty,  or  the  tortures 
of  despair  ?  Have  the  terrors  of  death  taken  hold  on 
him?  O  1  no — Death  has  no  terror  for  him.  There 
is  no  darkness  to  him  in  this  land  of  shades.  The 
prospect  before  him  is  divinely  pleasing  and  ineffa- 
bly glorious  !  For  he  is  a  Christian  indeed.  The 
light  of  the  glory  of  God,  in  the  face  of  Jesus 
Christ,  now  shines  on  his  path.  He  now  drinks, 
even  in  the  midst  of  death,  cf  the  waters  of  life,., 
flowing  through  the  Gospel  from  the  fountain  of  e»- 


[2U   ] 

fcernal  Truth,  and  rejoices  in  the  life  of  God — Hea- 
ven bursts  upon  his  sight !  He  shouts  !  he  shouts 
in  the  full  triumph  of  faith  !  "O  death  !  where  is 
thy  sting  ?  O  grave  !  where  is  thy  victory  ?  Thanks 
be  to  God,  who  giveth  us  the  victory,  through  our 
Lord  Jesus  Christ !"  There  breathed  the  spirit  of 
a  true  Christian,  and  of  a  true  hero — Plow  he 
smiles  in  death  !  He  is  gone — gone  to  the  bosom 
of  God! 

How  divine  is  the  efficacy  of  Christianity  !  and  to 
what  greatness  and  glory  does  it  elevate  the  real 
Christian  !  May  we  all  feel  the  happy  efficacy  of 
the  Gospel  in  the  hour  of  death  !  God  grant  us. 
this  favor  through  Jesus  Christ ! 


ESSAY   XXXII. 

The  real  Christian  enjoys  a  divine  Sense  of  the  Trutji 
of  Christianity . 

AS  God  is  immutable  in  his  nature,  he  could 
have  had  no  view  to  self-in  terest,  nthe  creation 
of  the  world.  And,  therefore,  as  he  is  full  of  all 
goodness,  it  is  reasonable  to  conclude,  that  over- 
flowing benevolence,  boundless  desire  to  commu- 
nicate happiness,  gave  birth  to  nature. 


[212  J 

This  thought,  while  it  places  the  character  of 
Deity  in  the  most  glorious  and  lovely  light,  sug- 
gests another,  which,  if  not  so  luminous,  is  at  least 
as  delightful.  The  thought  is  this  :  When  man 
heartily  embraces  the  Revelation  of  the  will  of 
God,  on  the  ground  of  the  evidences  with  which  it 
is  attended,  he  has  a  right  to  expect,  that  these  e- 
vidences  will  fee  corroborated  with  a  divine  sens* 
of  the  Truth  of  that  Religion,  which  they  go  to  es- 
tablish. That  boundless  benevolence  which  gave 
rise  to  creation,  and  bestowed  the  Gospel  on  man, 
will  ever  prompt  the  Author  of  nature  and  grace,  to 
inspire  the  bosom  of  the  true  believer  with  such  a 
sense  of  divine  Truth.  For  of  all  the  sensations  of 
which  human  nature  is  capable,  there  is  not  one 
more  pleasurable,  or  more  necessary  to  the  safety 
of  the  real  Christian,  than  a  lively  sense  of  the 
Truth  of  Christianity. 

We  are  also  lead  to  believe,  that  such  a  sense 
exists  in  the  minds  of  true  belivers,  from  a  conside- 
ration of  the  nature  of  Religion  descending  from. 
God.  The  efficacy  which  came  under  considera- 
tion in  the  last  Essay,  arising  from  the  excellent 
nature,  and  impressive  weight,  cf  the  Gospel^ 
must  produce  a  divine  sense  of  the  Truth  of  Chris- 
tianity, in  the  mind  of  the  genuine  Christian. 

But  does  the  Gospel  agree  with  these  rational 
conclusions  ?  Does  it  teach  us  to  believe,  that  its  ef- 
ficacy is    attended    with   a  sense  of  its  Truth,   in 


[213   J 

the  mind  of  the  true  Christian  ?  It  does.  "  He 
that  bclieveth  on  the  Son  of  God,  hath  the  witness 
in  himself."*  But  what  is  this  witness  ?  "  The 
Spirit  itself  beareth  witness  with  our  spirit,  that 
we  are  the  children  of  God."t  But  how 
does  the  Spirit  bear  witness,  that  we  are  the 
children  of  God  ?  "  The  love  of  God  is  shed  a* 
broad  in  our  hearts  by  the  Holy  Ghost,  who  is  gi- 
ven unto  us. "J  According  to  the  Gospel,  the  love 
of  God  shed  abread  in  our  hearts  by  the  Holy 
Ghost,  is  the  witness  of  the  Spirit.  This  divine 
nature,  diffused  through  all  the  powers  of  our 
souls,  and  attended  with  an  inexpressible  sense  of 
heavenly  joy,  establishes,  beyond  all  doubt,  oui* 
sonship  by  faith  in  Jesus  Christ ;  and  consequent- 
ly confirms  the  Truth  of  the  Christian  Religion, 
under  the  influence  of  which  we  have  received  a- 
doptioninto  the  family  of  God. 

But  does  this  agree  with  the  experience  of  the 
genuine  Christian  I  It  does.  He  enjoys  a  sensible 
nternal  evidence  of  the  Truth  of  the  Gospel.  This 
js  a  natural  consequence  of  the  efficacy  of  Christi- 
an ity.  Can  a  man  be  turned  from  darkness  to 
light,  and  from  the  power  of  Satan  untc  God,  with- 
out the  knowledge  of  this  great  change,  or  without 
ft  sense,  that  the  principles  which  have  effected  it, 

*  Jo/m>5.  10.  f  Rom,  8.  IS. 

\  Rom.  5.  5. 


[  S14] 

fcf  a  divine  nature  ?  Can  a  man,  under  the  influence 
of  the  Gospel,  receive  the  love  of  God  shed  abroad 
in  his  heart — diffused  through  all  the  powers  of 
his  soul  as  the  principle  of  a  new  nature,  and  as  an 
inexhaustible  source  of  consolation,  and  know  no- 
thing of  it,  or  be  distitUte  of  a  lively  sensation,  that 
the  Gospel  is  of  God  ? 

The  undue  impressions  which  we  suffer  exter- 
nal objects  to  make  on  our  passions,  and  the  impro- 
per inferences  which  we  draw  from  the  feelings  of 
our  hearts,  are,  indeed,  sources  of  errors  great  and 
dangerous.  But  will  it,  therefore,  follow,  that  the 
sensations  of  our  hearts,  which  arise  from  the  im- 
pressions of  truth  itself,  and  promote  its  practical 
dictates,  are  unreasonable,  or  that  the  inferences 
drawn  from  them  must  be  fallacious  ?  When  prin- 
ciples, the  truth  of  which  the  mind  clearly  per- 
ceives from  demonstrative  evidence,  are  applied  to 
the  heart,  and  the  application  is  attended  with  the 
happiest  consequences  ;  when  the  whole  heart  is 
transformed,  corruption  giving  place  to  purity,  the 
tyrany  of  passion,  to  the  mild  government  of  en- 
lightened reason,  strife  and  misery  to  the  peace  and 
pleasures  of  God  ;  is  it  possible  in  such  a  case, 
that  there  should  be  no  inward  sense  of  the  divine 
nature  of  the  principles,  under  which  such  glori- 
ous effects  have  taken  place  ?  And  can  we  believe 
that  such  a  sense,  so  agreeable  to  the  best  dictates 
of  reason,so  favorable  to  virtue,  and  so  productive  of 


£315   ] 

happiness,  is  groundless  and  fallacious,  and  that  i 
ought  to   have    no  weight   with    reasonable  men  ?   f 
Impossible. 

But  why  do  we  argue  ?  We  will  appeal  unto 
those  who  have  truly  and  heartily  embraced  the 
Christian  Religion.  Thousands  and  tens  of  thou- 
sands, who  have  gone  to  mingle  with  that  happy 
multitude  which  no  man  can  number,  have  left  be- 
hind them  a  testimony,  that  they  enjoyed  the  Sense 
of  divine  Truth,  which  we  have  now  under  consi- 
deration. Thousands  cf  rational  men  and  women, 
now  living  in  the  world,  can  bear  testimony  to  the 
same  truth. 

It  is  the  genuine  experimental  Christian,  on 
whom  this  evidence  operates  so  forcibly.  The 
nominal  Christian,  and  the  unbeliever,  have  no  part 
in  it.  They  may,  however,  find  an  argument  in 
favor  of  Christianity,  in  the  testimony  of  those  who 
enjoy  this  sense  of  divine  Truth.  For  it  affords 
evidence  of  no  inconsiderable  weight.  Multitudes 
of  honest  men,  whose  word  bears  the  highest  de- 
gree of  credit  in  temporal  affairs,  declare  unto  us 
that  they  enjoy  an  internal  sense  of  the  Truth  of 
the  Gospel.  Many  of  these  are  men  of  the  first  a- 
bilities  both  natural  and  acquired. 

There  is,  indeed,  in  the  mind  of  the  real  Chris- 
tian, a  lively  sense  of  divine  Truth,  arising  from 
the  happy  experience  of  the  efficacy  of  the  Gospel. 
This  is  superior  to  all  those   evidences  which  we 


t  216  ] 

have  hitherto  considered.  It  is  the  best  of  all  ar- 
guments in  *favor  of  the  Gospel,  because  it  arises 
from  the  enjoyment  of  its  spiritual  blessings.  It 
is  an  argument  addressed  to  the  understanding  by 
the  sensibility  of  the  heart.  No  evidence  is  more 
direct;  for  it  resembles  that  which  a  man  has  of 
his  own  existence.  I  know  that  I  am,  because  I 
feel  that  I  am.  I  know  that  Christianity  is  true, 
because  I  feel  its  Truth  within  me. 

We  do  not  mean,  that  this  evidence  is  superior 
to  all  others,  because  it  is  more  demonstrative — 
but  because,  while  it  carries  the  fullest  conviction 
with  it,  it  is  attended  with  more  satisfaction  and 
advantage.  What  eternal  advantage  can  any  man 
derive  from  the  fullest  persuasion  of  the  Truth  of 
Christianity  in  his  mind,  if  his  heart  take  no  part  in 
this  persuasion  ?  Not  any.  But  when  this  persua- 
sion descends  from  the  mind  to  the  heart,  and 
meets  with  cordial  reception  there,  it  produces  a 
lively  sense  of  the  Truth  of  the  Gospel.,  attended 
with  inexpressible  satisfaction.  This  sense  natu- 
rally returns  to  the  understanding;,  and  increases 
the  conviction  from  which  it  arose;  and  this  in- 
creased conviction,  again  descending  to  the  heart, 
operates  with  increased  power.  A  communication 
founded  on  the  natural  constituti  the  soui.  is 
kept  open  between  the  heart  and  the  rid,  in  which 
the  sensibility  of  the  former,  an  ihyiction  of 
the  lattery  operate  reciprocal!)  r,  an^ 


[  217  ] 

produce  the  happiest  effects.  Thus#the  Christian 
is  more  and  more  confirmed  in  the  faith,  and  more 
strongly  stimulated  to  be  active  and   assiduous  in 

the  pursuit  of  Christian  virtues.  II e  daily  advances 
in  the  love  of  God,  and  in  the  love  of  man. — 
Through  the  operation  of  that  faith  which  is  of 
God,  and  which  has  equally  to  do  with  his  under- 
standing, and  his  heart,  he  gradually  advances  in 
moral  excellence,  until  he  becomes  truly  fit  for 
the  enjoyment  of  eternal  life,  through  Jesus  Christ 
our  Lord. 

This  inward  evidence  give?;  it?,  possessor  a  vigor 
more  than  mortal;  and    affords  him  support  of  a 
e  nature  in  the   severest  trials   of  virtue,  by 
giving  him  the  enjoyment  cf  unspeakable  delight, 
an  undoubted    persuasion  of  the    approbation  and 
protection  of  God,  and   the  full  assurance  of  ever- 
lasting glory  in  the  Kingdom  of  Heaven.     Besides> 
it  has,  among  other  excellences,  this  in  particular, 
that  he    who  truly  possesses  it,  cannot  doubt  the 
Truth  of  Christianity — because  not  only  his  under- 
standing perceives,    but  his  heart  also  feels,    that 
the  Gospel  is   divine.       He    Knows  that  it  came 
from  God — because  it  discovers    God  unto    him, 
and  unites  him  to  his  maker  in  the  bonds  of  holy 
love. 

This  strongly  marks   Christianity,   as  a  work  of 
the  God  of  nature.      It  is  addressed  to   the  whole 


K 


[  218   ] 

man — The  heart,  as  well  as  the  mind,  is  required 
tt>  know  the  Pruth,  the  excellence,  and  the  saving 
power  of  the  Gospel  of  Christ. 


ESSAY  XXXIII. 


The  subject  briefly  reviewed  and  concluded. 

LET  us  now  very  briefly  review  the  evidences 
of  Christianity,  which  have  come  under  our  con- 
sideration in  these  Essays  ;  and  we  are  persuaded 
that  we  shall  see,  that  we  do  not  depart  from  that 
modesty  which  becomes  human  nature,  in  affirm- 
ing that  there  is  nothing  within  the  bounds  of  the 
knowledge  of  man  more  certainly  true,  than  the 
Christian  Religion. 

In  the  consideration  of  this  subject,  we  have 
seen — that  all  objections  against  Revelation  in  gen- 
eral, are  entirely  groundless — that  a  Revelation 
from  heaven  is  possible,  with  respect  both  to  God 
and  man — that  Revelation  is  highly  necessary  for 
the  salvation  of  mankind  ;  because  of  the  inability 
of  reason  to  forma  perfect  system  of  Religion,  and 
to  enforce  known  obligations  j  and  because,  in  par- 


L   219   ] 

ticular,  natural  law,  were  it  fully  known,  is  not 
suited  to  the  condition  ol  fallen  man — that  Reve- 
lation cannot  derogate  from  the  glory  ol' the  Di- 
vine perfections,  from  the  wisdom,  holiness,  and 
majesty  of  God — and  that  from  the  necessity  of*" 
man,  the  tendency  of  Revelation  to  promote  order 
among  moral  beings  and  to  increase  their  welfare, 
and  from  the  moral  character  of  God,  from  his  in- 
finite benevolence  which  prompts  him  to  make  his 
subjects  happy.,  it  is  highly  probable,  that  God 
would  give  a  Revelation  ot'his  will  to  man.  What 
objection  against  Revelation  in  general,  can, 
therefore,  be  offered  with  the  least  shadow  of  rea- 
son ? 

We  have  also  seen — that  it  is  equally  impossi- 
ble to  raise  any  reasonable  objection  against  Reve- 
lation in  that  particular  form,  in  which  it  is  found 
in  the  Christain  Religion;  because  it  contains  no- 
thing contrary  to  the  nature  of  God — that  the  his- 
torical parts  of  Christianity  are  consistent,  a.id  its 
doctrines  reasonable — that  the  doctrines  of  the 
Gospel,  respecting  moral  evil,  the  incarnation  of 
Christ,  the  atonement,  and  the  Trinity,  have  noth- 
ing in  them  repugnant  to  the  nature  of  God. 

We  have  likewise  seen — that  Christianity  is  at- 
tended with  evidence  of  its  Divine  authority,  in  its 
internal  constitution  ;  its  doctrines  and  laws  being 
impressed  with  the  character  of  God — that  it  re- 
sembles God  in  its  perspicuity  and  sublimity,  in  its 


{   220    ] 

consistency  and  perfection  as  a  body  of  divinity,  in 
its  holiness,  proportion  and  energy,  in  the  propri- 
ety of  its  conditions,  the  promise  of  divine  aid,  and 
the  doctrine  of  Providence. 

Moreover  we  have  seen — that  the  Christian  Re- 
ed by  external  incontrovertible 
evidence,  addressed  to  the  senses  of  mankind— 
that  the  testimony  of  Jesus  Christ  and  his  ape-s- 
ties, is  worthy  of  the  highest  degree  of  credibility 
— that  a  vast  number  of  genuine  miracles  demon* 
strait  the  Truth  cf  the  Gospei — and  that  this  Truth 
i  demonstrated  by  a  grea,t  number  of  pre- 

iir-hed  long   subsequent. 
iication  in  the  world. 

also  seen-— that  these  external  eviden* 
<  been  so  handed  down  to  us,  as  to  exclude 

:    [ece]  .Ion  and    error,   respecting  their  Truth-* - 
it  was  in-possible    to   forge?   and  impose   on 
..:.d  tlie  Sacred  writings  which  convey  these 
evidences  tp    us—and  that  the    authenticy    of  the 
Ilojy  Scriptures,  is    confirmed  |to  us  by  the   com- 
pletion of  predictions  in  our  day. 

We  have  likewise  seen — that  this  grand  -assem- 
blage of  arguments  and  demonstrations,  is  corrob- 
orated by  a.  glorious  eiiQcacy  attending  the  preach- 
ing of-t$grGospe1,  and  a  divine  sense  of  its  truth 
in  the  mind.;  cf  true  believers. 
On  this  br  8pm  basis  the  Christian  Religion. 


[  221    ] 

stands  ;  and   here  it  will  forever  stand — the  adrni- 
ration  of  the  wise — and  the  hope  of  the  good. 

Let  us  now  divest  ourselves  of  the  influence  of 
passion  and  prejudice,  and  remove  every  thing 
which  would  obstruct  the  operation,  or  restrain  the 
rational  liberty,  of  our  intellectual  powers,  in  run* 
decisions  on  this  important  subject.  And  let  113 
ask  ourselves,  can  we  reject  the  Christian  Religion 
without  renouncing  natural  Religion  also?  And  ti- 
ter such  rejection,  can  we  claim  the  prerogatives 
of  reasonable  beings  ?  can  we  rank  ourselves  among 
men  who  have  the  use  of  their  rational  and  moral 
powers  ?  And  can  we  require  evidence,  in  any  case 
whatever,  as  the  ground  of  faith,  or  as  a  motive  to 
action  ? 

We  must  confess,  that  it  is  difficult  for  us  to  con- 
ceive how  any  man  can  candidly  consider  these  e- 
vidences,  and  not  be  convinced,  that  the  Gospel  is 
divine.  It  appears  to  us  impossible — For  these  e- 
vidences  arc  so  numerous,  so  full,  so  strong,  so 
perfectly  conclusive,  that  their  weight,  though 
their  nature  is  different,  is  equal  to  mathematical 
demonstration. 

We  must  acknowledge,  that  the  mind  of  man 
long  accustomed  to  error,  often  becomes  incapable 
of  perceiving  the  force  of  truth  ;  because  it  loses 
its  capacity  of  candid  examination.  To  such  a  mind, 
Christianity,  though  surrounded  with  all  the  splen- 
dor of  divine  evidence,  may  still  be  an  object  of 
K  2 


-   [  222   ] 

doubt.  However,  a  wish  may  remain  to  return  to 
Christ,  if  the  Truth  of  his  Religion  could  be  ascer- 
tained. There  is  a  direct  way,  for  persons  in  such 
a  state,  to  obtain  the  Truth.  "  My  doctrine,  said 
Jesus  Christ,  is  not  mine,  but  his  that  sent  me.  If 
any  man  will  do  his  will,  he  shall  kno-v  the  doctrine, 
whether  it  be  of  God,  or  whether  I  speak  of  my- 
self." Let  them  take  this  direction.  Let  them 
sincerely  do  what  they  know  to  be  the  will  of  God, 
and  humbly  ask  him  for  the  knowledge  of  truth. 
They  who  do  so,  will  assuredly  find  tfcc  Truth  of 
our  Holy  Religion  ;  they  will  be  enabled  both  to 
perceive  and  feel  that  the  Gospel  is  of  God. 

The  Gospel  is,  indeed,  of  God  ;  and  it  will  remain1 
forever.  It  is  founded  on  a  rock,  and  the  gates  of 
hell  will  not  prevail  against  it.  The  oppositions 
of  ungodly  men,  and  the  exertions  of  satanical  pow- 
ers against  the  Gospel,  may  effect  the  eternal  des- 
truction of  thousands  of  men,  but  they  cannot  ef- 
fect the  destruction  of  the  Christian  Religion. 

The  world  shall  fail  and  waste  away  ;  the  hea- 
vens shall  be  rolled  together  as  a  scroll;  nature 
shall  grow  old  with  age,  and  the  sun  shall  decay 
and  die—but  the  Religion  of  the  Son  of  God  shall 
abide  forever.  All  the  parts  thereof,  which  relate 
to  this  world,  shall  have  their  full  accomplishment 
in  the  economy  of  time  ;  and  its  great  principles  of 
truth  and  love,  shall  extend  through  the  economy 
of  eternity,  and  operate  on  the  society  of  the  bles- 
sed to  increase  their  happiness  and  glory  forever. 


[  223   ]' 

God  grant  that  we  may  know  the  Truth  of  this 
Holy  Religion — May  we  feel  its  power,  obey  its 
obligations,  and  receive  the  full  accomplishment 
of  its  promises,  in  the  profession  of  eternal  life, 
through  Jesus  Christ  our  Lord.     Amen. 


THE  END; 


L  i  J 


CONTENTS. 


TAGE 

Essay   I. — The  Importance   of  understanding 
the  Evidences  of  Christianity,  7 

Essay  II. — The  Possibility  of  Revelation,  12 

Essay  III. — The  Necessity  of  Revelation,  15 

Essay  IV — Revelation  is  not  derogatory  to  the 
glory  of  God,  22 

Essay  V. — The  Probability  of  Revelation,  31 

Essay  VI. — The  necessity  of  caution  respect- 
ing Revelation,  3/ 

Essay  VII.— The  ground  on  whic  hwe  ought 
to  examine  Revelation,  41* 

Eusay   VIII. — Rules  as  tests  of  Revelation,  50 

Essay  IX. — Christianity  not  contrary  to  the 
nature  of  God,  54 

Essay  X. — Christianity  not  contrary  to  the 
nature  of  God  as  to- what  it  teaches  respec- 
ting moral  evil.  59 

Essay  XI. — Christianity  not  contrary  to  the 
nature  of  God  in  respect  to  the  doctrine  of 
the  Incarnation,  69 

Essay  XII. — Christianity  not  contrary  to  the 
nature  of  God  respecting  the  doctrine  of  the 
Atonement,  74 

Essay  XIII.— Christianity  not  contrary  to  the 


nature  of  God,  on  account  of  the  doctrine  of 
the  Trinity,  81 

Essay  XIV.— Christianity  is  of  God,  because 
it  bears  the  impression  of  his  hand,  85 

Essay  XV. — The  Impression  of  the  Divine 
character  in  the  perspicuity  of  Christianity,     90 

Essay  XVI. — The  Impression  of  the  Divine 
character  in  the  sublimity  of  Revealed  R.e- 
ligion,  92 

Essay  XVII. — The  Impression  of  the  Divine 
character  in  the  Connection  and  Consisten- 
cy of  Christianity,  as  a  perfect  body  pf  divi- 
nity, 97 

Essay  XVIII. — The  Impression  of  the  Di- 
vine character  in  the  Holiness  of  the  Gospel,   103 

i^ssay  XIX. — The  Impresssion  of  the  Divine 
character  in  the  Proportion  of  Christianity,    109 

Essay -XX. — The  Impression  of  the  Divine 
character  in  the  Energy  of  the  Christian  Re- 
ligion, 1 13 

Essay  XXI. — The  Impression  of  the  Divine 
character  in  the  Propriety  of  the  conditions 
of  Christianity,  121 

Essay  XXII. — The  Divine  character  impres- 
sed on  Christianity  in  the  promise  of  divine 
aid,  127; 

Essay  XXIIL— The  Impression  of  the  Di- 
vine character  on  Christianity,  in  the  Doc- 
trine of  Providence  as  taught  in  the  Gospel,  .133 


[ill  ] 

Essay  XXIV. — The  Testimony  of  Christ  and 
his  Apostles  an  Evidence  of  the  Truth 
of  Christianity,  142 

Essay  XXV. — The  nature  and  character  of 
true  miracles,  149 

Essay  XXVI. — The  miracles  recorded  in  the 
New  Testament  demonstrate  the  Truth  of 
the  Christian  Religion,  because  they  are 
genuine,  155 

Essay  XXVII. — The  Truth  of  Christianity 
demonstrated  by  prophecy,  167 

Essay  XXVIII. — The  imposibility  of  forging, 
and  imposing  the  Holy  Scriptures  on  man- 
kind, in  the  ages  in  which  thejfacts  recorded 
in  them  are  said  to  have  taken  place,  174 

Essay  XXIX. — It  is  impossible  that  the  Holy 
Scriptures  should  have  been  forged,  and  im- 
posed on  mankind,  in  any  ages  succeeding 
those  in  which  the  facts  recorded  in  them, 
are  said  to  have  taken  place,  182 

Essay  XXX. — Predictions  now  fulfilling  de- 
monstrate the  Truth  of  the  Sacred  Records,   192 

Essay  XXXI— The  Efficacy  of  Christianity,    200 

Essay  XXXII. — The  real  Christian  enjoys  a 
Divine  Sense  of  the  Truth  of  Christianity;     211 

Essay  XXXIII. — The  subject  briefly  review- 
ed and  concluded,  218 


m 


